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Rethinking Alzheimer's Disease Podcast

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When you hear the words Alzheimer's disease, what do you think of? The truth is, the picture most of us have of the disease is incomplete. Alzheimer's disease doesn't start when someone starts to lose their memory. It actually starts years – sometimes decades – earlier. The Rethinking Alzheimer's Disease Podcast is an engaging, narrative-style podcast miniseries for those curious or motivated to learn about Alzheimer’s disease. Perhaps you have a family member with Alzheimer’s disease, or care for someone with Alzheimer’s disease. Perhaps you consider yourself or your loved ones at risk for Alzheimer’s disease and want to hear more about the journey and actions you can take. Told by people with lived experience of Alzheimer's disease, as well as caregivers and health experts, the Rethinking Alzheimer's Disease Podcast answers common questions about Alzheimer's disease, including: what Alzheimer's disease is, how it starts, what signs to look out for, and most importantly, how you can take action to reduce your risk of Alzheimer’s disease, or slow its progression. Download and listen to our Health UNMUTED audio series to learn more about Alzheimer's disease, gain confidence in dealing with it, and find hope in the insights and knowledge of others. Together, we can start Rethinking Alzheimer's Disease and make a positive impact in the fight against this complex condition. The Rethinking Alzheimer's Disease Podcast is part of the Health UNMUTED audio library and is made possible with support from Eisai Inc. Disclaimer: The content provided in this Health UNMUTED podcast is intended for informational purposes only. It is not a substitute for professional medical advice, diagnosis, or treatment. Always seek the advice of your physician or other qualified healthcare provider with any questions you may have regarding a medical condition. Never disregard professional medical advice or delay in seeking it because of something you have heard on this podcast. Reliance on any information provided by this podcast or its guests is solely at your own risk. Visit healthunmuted.com for more information.

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Get In on the Joy of the Harvest

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John 4:27-42, Just then his disciples came back. They marveled that he was talking with a woman, but no one said, “What do you seek?” or, “Why are you talking with her?” 28 So the woman left her water jar and went away into town and said to the people, 29 “Come, see a man who told me all that I ever did. Can this be the Christ?” 30 They went out of the town and were coming to him. 31 Meanwhile the disciples were urging him, saying, “Rabbi, eat.” 32 But he said to them, “I have food to eat that you do not know about.” 33 So the disciples said to one another, “Has anyone brought him something to eat?” 34 Jesus said to them, “My food is to do the will of him who sent me and to accomplish his work. 35 Do you not say, ‘There are yet four months, then comes the harvest’? Look, I tell you, lift up your eyes, and see that the fields are white for harvest. 36 Already the one who reaps is receiving wages and gathering fruit for eternal life, so that sower and reaper may rejoice together. 37 For here the saying holds true, ‘One sows and another reaps.’ 38 I sent you to reap that for which you did not labor. Others have labored, and you have entered into their labor.” 39 Many Samaritans from that town believed in him because of the woman’s testimony, “He told me all that I ever did.” 40 So when the Samaritans came to him, they asked him to stay with them, and he stayed there two days. 41 And many more believed because of his word. 42 They said to the woman, “It is no longer because of what you said that we believe, for we have heard for ourselves, and we know that this is indeed the Savior of the world.” I want you to imagine yourself walking down a hard-packed, weather-worn trail. An arid wilderness of dry, cracked earth all round you, the heat of the midday sun upon your skin. And a group of twelve Jewish men walking alongside you whose faces seem to all-too-closely match that of their surroundings — they too appear worn, vacant, and tired. You ask this group of 12 men where they’ve been traveling. They say they’ve been on a journey — one that had begun with a wedding up in Cana of Galilee — a most festive occasion, they say. From there, they’d traveled south to Jerusalem in Judea. After spending some time there, they’d begun their travel back up to Galilee, cutting through Samaria on their way. Earlier that day they’d left their Rabbi back at Jacob’s well to rest while they headed into town to buy bread — much needed sustenance for the remaining miles in front of them. And now, with Jacob’s well just a few hundred yards out in front of them, and their master’s form seated beside that well now visible just off in the distance, they were growing more and more eager to, at last, sit down, eat their bread, and rest. And then, they fall quiet. You assume it’s because they’re so sapped of strength. But a few minutes later, you look up, and discover their silence is owing to another reason. Before them stands their Rabbi, and he is no longer alone. A woman from Samaria is there as well. In this morning’s text, we’re going to cover the second half of this unexpected scene involving Jesus and the Samaritan woman. Last week, Pastor Marshall preached through part one involving the private conversation between Jesus and this woman. Today, we’re going to walk through part two, which will have us looking on at this scene mainly through the eyes of the disciples. Along the way, we’re going to see two ways Jesus uses this moment to invite his disciples — they and us included — to become even more like him. Let’s pray and ask the Lord for his help. So, part two of Jesus and the Samaritan woman. And we’re looking for two ways Jesus uses this moment to invite us to become even more like him. Let’s begin with the first one — Jesus invites us to see as he sees. See What Jesus Sees So, verse 27, the 12 disciples return to the well to find not Jesus alone , but Jesus and the Samaritan woman. And we shouldn’t think it incredible that they find the Samaritan woman there. They are, after all, in Samaria. And while its true, most of the townspeople would’ve gone earlier that morning to draw water from the well, it’s not unthinkable that at least one woman, especially one so socially despised and rejected as her, should’ve chosen to come to the well midday. However, what is unthinkable, is the fact that Jesus had not immediately turned his back to this woman upon her arrival. Jesus had not sneered at her, jumped to his feet, and stomped off in disgust. Instead, Jesus began conversing with her. He, a Jewish man, had turned his gaze upon her — a sin-stained, Samaritan woman. And when his disciples see that, they’re stunned. Verse 27: “Just then his disciples came back. They marveled that he was talking with a woman.” They marveled. They wondered. They began thinking to themselves, “This is not a part of the plan. This is not the point of our travels. We are in Samaria, not because we’re wanting to linger here, much less engage the Samaritan people in conversation. We’re here to get in, get rest, and get out. Samaria is just a sidewalk to us — an unfortunate sidewalk, an unseemly sidewalk — but a sidewalk, nonetheless. And we mean to step over it as quickly as possible.” Well, you could imagine the awkward tension of that moment. I mean, the disciples are just standing there. Jesus and the Samaritan woman have wrapped up their conversation, and the disciples enter in, and just stand there. Silent. Stunned. Looking on in dislike and disbelief. And the Samaritan woman notices. In fact, my guess is that she took one look at the twelve tense, standoffish disciples and thought, “My, how astonishingly different they are from their master.” She sets down her water jar, turns around, and hurries back into town. Pause for a moment… How do we account for the disparity of that one moment? How do we explain the stark difference between Jesus’ interaction with the Samaritan woman which had been so full of love and consideration and the disciples’ interaction with her which had been so cold and disinterested? I mean, think about it, their entrance made the woman want to leave. Made her want to turn away. She took their arrival as her signal to exit the scene. And for all they know, she’s headed right back to a life of shame, isolation, and unrelenting soul-level thirst. And the disciples don’t run after her. They don’t say, “Wait, come back, stay here with Jesus. You don’t need to leave. We want you to stay. We want you to linger before the one who can help you, save you, satisfy you. You’ve found Jesus, don’t walk away from him.” No, they don’t say any of that to this woman, because they don’t care two cents about this woman. “She’s gone,” they think, “and so are our troubles. Now, Jesus, its time to eat.” How do you explain the incredible gap between Jesus’ love for the Samaritan woman, and his disciples complete and total lack thereof? Well, I believe Jesus explains it for us in verse 35. We’re skipping over a few lines that we’ll get back to in a moment, but for now, take a look at verse 35. It is here, I believe, that Jesus exposes the problem: “Do you not say, ‘There are yet four months, then comes the harvest?’ Look, I tell you, lift up your eyes, and see that the fields are white for harvest.” Notice all the sight-related language in that sentence… “Look” “Lift up your eyes” “See.” Think about it… What is Jesus trying to teach here? What is Jesus trying to show? It’s this: the disciples have a problem with their vision. A problem with their sight. Though they have begun to follow him, it appears they have not yet begun to see like him. For them, all they saw in the Samaritan woman was a nobody. A nuisance. A being not worth their time, or effort, or attention. They failed to see her as Jesus saw her. And so, now with the entire town of Samaria approaching — note how verse 30 says, they (the people of Samaria) went out of town and were coming to him. So we’ve got the entire town of Samaria approaching. And Jesus takes that as an opportunity to correct his disciples’ vision. Verse 35, “Look, lift up your eyes, see that the fields are white for harvest.” “I want you to see,” Jesus is saying, “These Samaritans are not nobodies. They’re not unimportant to me, or unimportant to my father. They’re not people I want you to dismiss, or ignore, or avoid. They’re the harvest. They’re the prize. They’re the yield we’re here to receive. The exact harvest I’ve led us here to find. The exact harvest I’ve led us here to reap. Samaria is not our sidewalk, it’s our mission field. Do you see? Look, lift up your eyes, can you see them, can you see them, how I see them?” Cities Church, when we look out at the world, out at the multitude of non-Christians all around us, do we see what Jesus sees? When we see our neighbors hanging out in the backyard together, or our co-workers typing on their laptops in the office, or our classmates walking by us in the hallway, or our family members seated next to us at the dinner table — do we see them, do we see those people, the way Jesus sees them? What if Jesus we’re to say of us, friends — you’re missing the harvest. You’re ignoring the harvest. It’s ready, it’s ripe, I’ve prepared it, I’ve brought you here to find it and reap it — do you see it? Do you see it? Or, do you see a wasteland? An empty field? A sidewalk? A bunch of people who are quite simply not worth your time? If so, then we need to repent, and pray and commit to daily praying, “Jesus, make us to see the way you see. Help us to recognize the harvest field that is the world all around us. Help us to envision, if he were standing right beside us at work, or in the neighborhood, or at the dinner table, how you would care for, and speak to, and invite to drink and be satisfied. Help us to see as you see.” The first way Jesus invites us through this text to become even more like him — He invites us to begin seeing as he sees . See with eyes focused upon the harvest. Now, the second way Jesus invites us to become more like him. For this, we’ll back up in the story to verse 31. Be Satisfied as Jesus Is Satisfied These are the first words the disciples speak upon their return to the well, just as soon as the Samaritan woman has left them. Verse 31: “Rabbi, eat.” We’ve brought back the bread — let’s eat. And Jesus’ response to them takes them a bit off guard. Verse 32: “But he said to them, ‘I have food to eat that you do not know about.’” You know, I said that to Amelia once. I had packed a lunch for work but then left it in the fridge — you guys ever do that? Well, my wife felt terrible about that because she assumed it meant me taking on a full days’ work on an empty stomach. I got home later that day and she said, “I’m so sorry I wasn’t able to run your lunch up to you.” And I said, “it’s okay, I have food to eat that you do not know about.” And it was true, I did. I had like half a dozen frozen burritos in the staff fridge at my disposal. I was good to go. It’s a bit of a funny story, but I share it with you because when Jesus says this to his disciples, “I have food to eat that you do not know about,” his disciples assume something along the lines of burritos in the fridge. Like, perhaps he had an extra loaf of bread he’d been carrying around. Perhaps a passerby gave him some food while we were away. Or maybe one of the other disciples had given him something to eat prior to heading out into town. That’s why in verse 33 they begin asking one another: “Has anyone brought him something to eat?” I mean, if Jesus says he has food, then he must’ve gotten it from somewhere. But the truth is, Jesus had not gotten his fill of bread. In fact, he had not taken in any physical food whatsoever. His stomach was just as empty in that moment as those of his disciples. But his soul was full! See, he had found sustenance at that well. He had found heart-enlivening provision while conversing with the Samaritan woman. He had enjoyed a feast — one that had satisfied his soul far more than any four-course dinner ever could. But what was that feast if not food? Verse 34, “My food is to do the will of him who sent me and to accomplish his work.” My food is the joy-giving recognition of God’s smile upon me as I carry out his will in the world. My food is to receive real, necessary sustenance through obedience to him. For no, just as Jesus said to Satan in the wilderness after being tempted to turn a stone into a meal, “‘Man shall not live by bread alone, but by every word that comes from the mouth of God.’” He’s not trying to be cute in that moment. Not trying to be clever. In fact, he’s quoting there from Deuteronomy 8:3, not because he’s trying to be cute, or clever, but because he believes it! God designed us, you see, to crave a certain satisfaction that comes only from him and living for him, and crave it far more than we crave our bread and water. And security and rest. Obedience to God, living for God, going out to gather the harvest for God is literally God-given food for the soul. Jesus had come upon one of his Father’s beloved — a woman dying of soul-level thirst. A woman who’d been drinking her entire life from wells that held no water. And he showed her where true life is found. He showed her where her thirst could be quenched. He made her alive! He made her to see! He saved her! He changed her life’s trajectory for eternity. And in that moment, it did not matter that his stomach was still empty. His heart was full. His soul was full. He was full and well-satisfied. Do you believe that if you were to engage in the good work of the harvest — the good work of going out into the world to win people to Christ — that tiring as it may be, challenging as it could be, it would actually produce in you a sort of joy and fullness no amount of feasting and rest and relaxation ever could? Do you believe that? If you don’t believe me, then take a stroll up and down Grand Avenue this afternoon, and meet the hundreds of people who walk these streets as men and woman living entirely for themselves and entirely for their comfort. They’re in the prime of life, and in the greatest of health, and have the fullest of wallets and the most comfortable lifestyles — and they’re empty, bored, and lifeless. Afterwards, get on a plane, travel to the most poverty-stricken, war-torn most hellish places on earth and find Christian missionaries there who could’ve lived on Grand Avenue, and could’ve chosen a life of comfort, and who gave up all the money they had in order to become poor, and hungry, and friends to all the needy souls around them, and find them to be tired, a bit worn down, and yet radiating with joy! Friends, have you been starving your souls of the much-needed sustenance found by those who seek after God’s harvest? Have you — in your hurry, in your self-focus — been skipping meal after meal of hearty, filling, joy-giving ministry to others? Have you been fasting from the experience of God’s smile upon those who do the work he prepared for you to do? The disciples had bread in that moment, I doubt they felt full. The woman had left her water jar, I doubt she felt thirsty. Jesus says, I believe in reference to the Samaritan woman, verse 36: “Already the one who reaps is receiving wages and gathering fruit for eternal life, so that sower and reaper may rejoice together.” Jesus saw those Samaritans, those fields ready for harvest, and, O, it made his heart to swell. The Samaritan woman led all her townspeople toward Jesus, and O, how it made her soul glad. See, joy is being had, my brothers and sisters, by those who have entered into the good work of the harvest. By those who are bringing others to Jesus to drink their fill of living water. Joy — soul-sustaining, heart-filling, spirit-enlivening joy is being had by those who are doing the will of him who sent us, which Jesus tells us in Matthew 28: “Go and make disciples.” Verse 36 states, “ Already the one who reaps is receiving wages and gathering fruit for eternal life, so that sower and reaper may rejoice together.” Will you, today, get in on that joy as well? Will you, today, begin tasting the spiritual food of carrying out the Father’s will? First way Jesus invites us through this text to become even more like him — He invites us to begin seeing as he sees. Second way, he invites us to be satisfied as he is satisfied. Share Your story Now, a word of application. Because many of you may be thinking: “I’m seeing it, I’m seeing my neighbors afresh, I’m seeing them with eyes of love and care rather than dismay and disinterest. And I’m wanting to be filled, I’m wanting to be satisfied by the kind of joy that comes from sowing and reaping of the harvest. But how do I do it? Where do I begin? What do I say?” And really, there is no one way to answer that question. In fact, I encourage you, following the commission, to ask a few people around you how they’ve sought to answer that question. But for now, there is at least one way we can answer it, from this text. Look with me back up at verse 28: The woman goes back into town and says to the people, verse 29, “Come, see a man who told me all that I ever did. Can this be the Christ?” She gave them her personal testimony. She says, “Come, let me tell you what Jesus has done for me.” She didn’t offer an intellectual defense for Christianity — though it wouldn’t have been wrong for her to do so. Instead, she told her people what she knew. And that is that no one had ever treated her so kindly as this man. No one had ever spoken so directly to her as this man. No one had ever so known her faults, and yet loved her all the same, as this man. “Would you like to come with me to meet him for yourself? Would you like to come see for yourself if this be the Christ?” Brothers and sisters, in a world of fake-news, and phony salesmen, and people who are more concerned about what’s on their phone than what’s on the heart of the person in front of them, there is incredible power in the genuine, humble, love-driven sharing of personal testimonies. Did Jesus rescue you out of a pit of depression? Did Jesus cover the shame you felt was visible all over you? Did Jesus guide you by a wisdom far greater than your own? Did Jesus calm the mountains of anxiety that you’d been suffocating under? Did Jesus save you from a life dedicated to the hollow approval of man? Did Jesus heal the pain you experienced from growing up in a broken home? Did Jesus love you when you felt unlovable? Did Jesus care for you when you felt uncared for? Did Jesus protect you when you felt fearful? Did Jesus draw near to you when you felt all alone? Did Jesus free you from judgment, assure you of his love, lead you to the Father, provide for you an inheritance, build a room for you in heaven, promise you what no human being (no mom, no dad, no husband, no wife, no friend, no confidant) could ever promise you — that “He would never leave you nor forsake you?” Did Jesus save your life? Did Jesus satisfy your thirsty soul? If so, you should tell someone. If so, you should share that story with another. No, our testimonies don’t always lead to others immediate salvation. That was the case for some upon first hearing of the Samaritan woman’s testimony. Verse 39 says, “Many Samaritans from that town believed in him because of the woman’s testimony.” Not all of them did though. Some remained skeptical. Some were not yet sold. But they were intrigued enough to travel to the well. Intrigued enough to go and check out Jesus for themselves. Intrigued enough to ask Jesus, verse 40, to stay in their town just a bit longer. And Jesus did. He, a Jewish man, expected to despise these Samaritans, gladly stayed two days later in their town, with the result that, verse 41: “And many more believed because of his word.” They said to the woman: “It is no longer because of what you said that we believe, for we have heard for ourselves, and we know that this is indeed the Savior of the world.” And just as John the Baptist, I trust the woman was all-too-glad for her and her testimony to fade into the background as her townspeople met Christ firsthand. Picture it brothers and sisters: Your non-Christian neighbor, your non-Christian co-worker, your non-Christian family member coming to you, maybe months after you shared your testimony with them, saying, “It is no longer because of what you said that we believe, for we have heard for ourselves, and we know that this is indeed the Savior of the world.” What joy would erupt within you? What soul-satisfying sustenance would you take in at such a moment. Cities Church, see as Jesus sees. Be satisfied as Jesus is satisfied. And go out into the harvest, with testimony ready upon your lips, and take joy in the work alongside the other sowers and reapers you meet there. The Table Well, what brings us to the table this morning is Jesus’ sacrifice of his body in death upon a cross for our sins. Without this ransom which he paid there so that we who trust in him might be forgiven of our sin, we’d have no good news to share. No harvest to reap. No joy to take in. No future feast in heaven at Jesus’ table to look forward to. Because that is what this table represents, it is for those who are presently trusting in Jesus. If this is you, please eat and drink with us. If this is not you, whether you have yet to receive Jesus and his life, death, and resurrection for you, or believe that you are presently living in disobedience and are in need of repentance, please allow the bread and the cup to pass by. The pastors will come, let us serve you.…

Sermons | Cities Church

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Lay Your Buckets Down

9 hari yang lalu

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John 4:1-26, Now when Jesus learned that the Pharisees had heard that Jesus was making and baptizing more disciples than John 2 (although Jesus himself did not baptize, but only his disciples), 3 he left Judea and departed again for Galilee. 4 And he had to pass through Samaria. 5 So he came to a town of Samaria called Sychar, near the field that Jacob had given to his son Joseph. 6 Jacob’s well was there; so Jesus, wearied as he was from his journey, was sitting beside the well. It was about the sixth hour. 7 A woman from Samaria came to draw water. Jesus said to her, “Give me a drink.” 8 (For his disciples had gone away into the city to buy food.) 9 The Samaritan woman said to him, “How is it that you, a Jew, ask for a drink from me, a woman of Samaria?” (For Jews have no dealings with Samaritans.) 10 Jesus answered her, “If you knew the gift of God, and who it is that is saying to you, ‘Give me a drink,’ you would have asked him, and he would have given you living water.” 11 The woman said to him, “Sir, you have nothing to draw water with, and the well is deep. Where do you get that living water? 12 Are you greater than our father Jacob? He gave us the well and drank from it himself, as did his sons and his livestock.” 13 Jesus said to her, “Everyone who drinks of this water will be thirsty again, 14 but whoever drinks of the water that I will give him will never be thirsty again. The water that I will give him will become in him a spring of water welling up to eternal life.” 15 The woman said to him, “Sir, give me this water, so that I will not be thirsty or have to come here to draw water.” 16 Jesus said to her, “Go, call your husband, and come here.” 17 The woman answered him, “I have no husband.” Jesus said to her, “You are right in saying, ‘I have no husband’; 18 for you have had five husbands, and the one you now have is not your husband. What you have said is true.” 19 The woman said to him, “Sir, I perceive that you are a prophet. 20 Our fathers worshiped on this mountain, but you say that in Jerusalem is the place where people ought to worship.” 21 Jesus said to her, “Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father. 22 You worship what you do not know; we worship what we know, for salvation is from the Jews. 23 But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship him. 24 God is spirit, and those who worship him must worship in spirit and truth.” 25 The woman said to him, “I know that Messiah is coming (he who is called Christ). When he comes, he will tell us all things.” 26 Jesus said to her, “I who speak to you am he.” Before we get into the story here in John 4, and the conversation with the Samaritan woman, I just wanted you to see something unusual and beautiful here about Jesus. In the last chapter, Jesus is ministering to a curious Pharisee, a teacher of the law, a ruler of the Jews — untouchable . And yet Jesus reaches out to him to invite him in, answer his questions, and challenge his thinking, to draw him into the kingdom. This is a guy from the highest, most intellectual, most religious stratosphere of society. . . . And then here, just a few verses later, he’s stopping to minister to a sexually-immoral, socially-alienated woman — untouchable . And yet Jesus reaches out to her, engages her questions, and invites her to drink from his fountain of living water. These two couldn’t be more different. He’s a Jew, a leader in society, steeped in Scripture, rigorously observing the law; he’s a man and he comes at night, and we know his name: Nicodemus. She’s a Samaritan, and an outcast even in Samaria, in and out of relationships with men, far less familiar with God’s law; she’s a woman and they meet in broad, scorching daylight; and we don’t even get her name. These two people couldn’t be more different — and I believe that’s utterly intentional. What do I take from it? It doesn’t matter who you are this morning, Jesus has something to say to you. It doesn’t matter if you’re a politician or a prostitute, a priest or a thief, a CEO, a stay-at-home mom, or a college student, a Jew, a Samaritan, or a lifelong Minnesotan — Jesus has something to say to you this morning: something convicting and renewing, something hard and something really, really good. It was true with Nicodemus, and it’s true here with this woman, and it’ll be true here in this room — if we have ears to hear him. Give Me a Drink Okay so we read here, verses 1–3, that Jesus leaves Judea because of pressure from the Pharisees (they were getting jealous and angry), and so he heads for Galilee. And you had to go through Samaria to get to Galilee. But “Samaria” was a bad word for Jews. Jews hated Samaritans, and Samaritans hated Jews. But he had to pass through Samaria to get to Galilee, and as he did, he gets tired from all the walking, and so he finds a well where he can stop and get a drink. It’s the sixth hour (probably about noon), the hottest part of the day. No one draws water at noon in Samaria. They come earlier or later in the day when it’s cooler. No one comes at this time. But while he’s there, a woman stops at the well. A “woman of Samaria,” so this is Mrs. Bad Word. And as we’ll find out in a minute, she’s here at the well in the hottest part of the day for a reason. She’s likely ashamed to be around the other women — because of all the men she’s been with. Despite all that, Jesus says to her, verse 7, “Give me a drink.” You can tell how surprising it was for him to even talk to her, because of how she responds, verse 9: “How is it that you, a Jew, ask for a drink from me, a woman of Samaria?’ (For Jews have no dealings with Samaritans.)” No dealings. Not even a cup of water in the heat of the day. Why did Jews and Samaritans hate one another? In the beginning, the nation of Israel had twelve tribes, one each for the twelve sons of Jacob. And the capitol of that nation was (and is) Jerusalem. And Israel still had twelve tribes when Solomon was king, but when he died and his son Rehoboam took over, he ruled badly and alienated 10 of the 12 tribes. So those ten split off in a mutiny against Jerusalem. They formed a new northern kingdom, and they made Jeroboam their king. That makes them traitors in Jerusalem. And Samaria was the capital of traitor nation. Foreigners moved into the northern kingdom, and they inter-married with the Jewish people, making the people less and less Jewish over time. Eventually that mixed race is called “Samaritans,” after the capitol city. For the Jews, it was synonymous with “half-breed” or “impure.” They despised Samaritans. One scholar writes, “The ethnic and cultural boundary between the Jews and the Samaritans,” one scholar writes, “was every bit as rigid and hostile as the current boundary between Blacks and Whites in the most racist areas of the United States.” ( From Every People and Nation , 163) Imagine refusing someone something as small and critical as water, simply because of their ethnicity. That’s how malicious this rivalry was. But Jesus isn’t offended. He answers, verse 10, “If you knew the gift of God, and who it is that is saying to you, ‘Give me a drink,’ you would have asked him, and he would have given you living water.” You think you’ve got me figured out, that I’m like every other Jewish guy you’ve heard about, but you have no idea. If you knew who I was, you wouldn’t have waited for me to ask for a cup of water. She’s of course confused, so she says, “Sir, you have nothing to draw water with, and the well is deep. Where do you get that living water? Are you greater than our father Jacob? He gave us the well and drank from it himself, as did his sons and his livestock.” This water’s been just fine, and for hundreds of years. As far as wells go, this is a great well. Why would I need different water? (And besides, if you had better water, what would you even put it in?) To which he replies, Has this water really been enough for you? And if it has, why do you have to keep coming back here like you do? Here’s how he says it: “Everyone who drinks of this water will be thirsty again , but whoever drinks of the water that I will give him will never be thirsty again . The water that I will give him will become in him a spring of water welling up to eternal life.” What do we learn about this “living water”? When you drink it, you’ll never be thirsty again. It might be hard for us to feel what this would have meant in that day. We have clean water everywhere we turn, coming out of every faucet in our homes. In that day, they had to carry these buckets back and forth, back and forth — for drinking, for cooking, for bathing. Water was a huge part of their lives. And Jesus says, you drink from my well, and you’ll never be thirsty again. You’ll never have to do this walk again. But he goes even further than that. “The water that I will give him will become in him a spring of water welling up to eternal life .” When you drink this water, you’ll never thirst and you’ll never die . You’re going to live forever. The woman still doesn’t totally get it, as we’ll see, but she’s heard enough to be sold: “Sir, give me this water, so that I will not be thirsty or have to come here to draw water.” Give me this eternal water service, the gallons just showing up at my house every day. I don’t want to come out here over and over and over again. I hate coming out here in the heat of the day. Please give me some of this special water you’re telling me about. “Jesus said to her, ‘Go, call your husband, and come here.’” Seems straightforward enough. If you want what I’m offering, go grab your husband and we’ll talk more. It’s not straightforward, though, not at all — and Jesus knows that. “The woman answered him, ‘I have no husband.’” A little awkward, but not necessarily a problem (not yet). But, again, Jesus knows more than she thinks he does. “Jesus said to her, ‘You are right in saying, “I have no husband”; for you have had five husbands, and the one you now have is not your husband. What you have said is true.’” Okay, so we’re not really talking about water at all, are we? This isn’t about Jacob or buckets or H₂O. Her well was men. She had been trying to quench her thirst for love, for security, for life in the arms of romance. He asked her for a drink because he knew how thirsty she was. She was dying of thirst inside, and she had tried well after well after well — Greg, then Ryan, then Jared, then Dave, then Scott, then Tony (who knows what their names were). And she was still so thirsty. She was more thirsty than she was before she met the first guy. Sin is the anti-well, the anti-fountain. And some of you are drinking there every day. Maybe you’re like this woman, and you’ve thrown yourself into relationship after relationship. Maybe your wells are online, in the dark places of the internet. Maybe you’re fostering some bitterness or anger. Maybe it’s indulging in alcohol, or over-eating, or binge-watching. The first time you put your bucket in, you got enough for a drink. And then a little less, and a little less, and a little less. Now you’re scraping the dirty bottom for a thimble, for a drip of water. But you’re so thirsty, so you keep trying. Put your bucket down. Whatever it is, put it down and walk away. Don’t drink there anymore! Come to the fountain of life and you’ll never be thirsty again. And all you have to do is ask. Did you hear that in verse 10? “If you knew the gift of God, and who it is that is saying to you, ‘Give me a drink,’ you would have asked him, and he would have given you living water.” Why would he give it? Because you asked. All you have to do is ask! Right here, in these verses, is a well, a spring — and it will never fail you. You don’t even need your bucket anymore, because the well’s inside of you . “The water that I will give him will become in him ” — in you — “a spring of water welling up to eternal life.” Which Well Will You Choose? So which well will you choose? What’s keeping you from asking? What’s between you and the fountain right now? Jesus overcomes three great hurdles, three great barriers in this story, the kinds of barriers that might be keeping you from coming to the fountain. Three great barriers, and you could summarize them like this: six husbands, two temples, one wall. 1. No Sin Is Too Great First, six husbands. Well, five husbands and the boyfriend. But six men wasn’t too many. It might have gotten her canceled in town (she had to go draw water by herself in the heat of day), but six men didn’t disqualify her from this well. No, these six husbands tell us that no sin is too great. You know that, but I want you to know it. Some of you know it, but you don’t believe it. You don’t. You think your sins are too great, too bad, too many. This woman’s in the Bible to tell you that’s not true. We don’t find out that she’s been with so many men until verse 18, but Jesus already knew in verse 1. He knew and he still stopped to talk to her. He still offered her a drink. He offered her the only drink she’d ever need, the one that would quench and heal all the aching dryness inside of her. He wasn’t embarrassed to be seen with her. He wasn’t too ashamed of her to bear her sins and make her his own — if she would just ask . So will you ask, will you forsake all your other wells, and drink from this fountain? Will you believe, repent, and be forgiven ? 2. No Place Is Too Far Second, two temples. When Jesus knows about all her husbands, she realizes he’s a prophet, and so she turns the conversation to how and where to worship. Verse 19: “Sir, I perceive that you are a prophet. Our fathers worshiped on this mountain, but you say that in Jerusalem is the place where people ought to worship.” She’s bringing up an argument between Jews and Samaritans. When the northern kingdom split off from Judah and Jerusalem, they built their own temple on Mount Gerizim (that’s the mountain she mentions). The Jews in Jerusalem obviously didn’t think that temple was legit, though, and so that was another reason to hate each other. She realizes this conversation’s not really about water, or even about her husbands, this is a conversation about worship. And worship happens, in her mind, in either that temple or that temple. Jesus says to her, “Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father. You worship what you do not know; we worship what we know, for salvation is from the Jews. But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship him.” For hundreds and hundreds of years, God’s people worshiped in one big temple, a building — 150 feet tall and a million and a half square feet. It’s a big, massive dot on Google maps. But it’s one big dot. Not anymore, Jesus says. Up until now — up until me — you had to come to a place, a temple to offer right worship to God. Now, you can worship him anywhere. You can worship him at 1524 Summit Ave in St. Paul, Minnesota in a country that won’t even exist for another couple thousand years. What do these two temples tell us in the story? That now, no place is too far. The hour has come when true worshipers worship the Father in spirit and truth . True worshipers worship in spirit — not just with our hands, and knees, and gifts, but by the work of the Spirit inside of us . This is what Jesus just told us in the last chapter, verse 5: “Unless one is born of water and the Spirit, he cannot enter the kingdom of God.” And true worshipers worship in truth, that is, they worship according to how God has revealed himself in his word and in the Word made flesh, his Son. Those are the essential ingredients: God’s supernatural work in you by the Spirit and God’s supernatural revelation in the Bible, most fundamentally in Jesus. And now, in Jesus, if you worship in spirit and truth, you can worship God anywhere . You don’t have to come to this building to worship Jesus. You should absolutely join a local church and faithfully attend their gatherings, but you can worship Jesus in the temple high on the mountain or down by a well in the heat of day, in the sanctuary on Sunday morning or alone in your bedroom on your knees. Because of Jesus, you can meet and worship God in any place. And one day soon he will be worshiped in every place, when his glory covers the earth as the waters cover the sea. No place is too far. 3. No Wall Is Too High Third, the wall. Jesus calmed the raging storm with a word, and he brought down the mile-high racial-ethnic-religious wall between Jews and Samaritans with a drink of water (with less than a drink of water, because as far as we know, he never got the drink). This raging hostility — between Jews and Samaritans — this hostility tells us no wall is too high. This Jesus overcomes every conceivable boundary and hostility between us. So what walls seem too high today? Are they in the Middle East or Asia? Jesus had to pass through Samaria — and he has to pass through Iraq, Tokyo, and Hong Kong. He has to pass through Cameroon, the Philippines, and Turkey, where our global partners serve right now. Those are high, high walls. And no wall’s too high. Why does he have to pass through those hard places? Matthew 24:14, “This gospel of the kingdom will be proclaimed throughout the whole world, as a testimony to all nations, and then the end will come.” One day we will sing, Revelation 5:9, “Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation.” Do you want to reach an unreached people with the gospel, to help bring down walls around the world so that people dying of thirst might finally hear about Jesus? You won’t find a wall too high. Jesus can bring any wall down, and he can do it with a cup of water. How much more might he do through you? You won’t find a wall too high in the Middle East, and you won’t find a wall too high in Minneapolis. In your neighborhood. In your family. These walls are a lot closer, so they might look and feel a lot higher, a lot thicker, (in the case of family) a lot more sensitive and painful. How could God ever save him? Or her? There’s no sin too great, no place too far, and no wall too high. Do you still believe that — even for them? The Father Is Seeking Worship And why is no sin too great, no place too far, and no wall too high? Because, verse 23, the Father is seeking people like us to worship him. “The hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship him .” Despite all the barriers, it’s going to happen. Why? Because the God of heaven is out looking for them — he’s meeting them at wells and in temples, he’s finding them at big Christian conferences and in conversations at the gas station, he’s using parents and neighbors and little-league coaches and roommates and co-workers — he’s seeking . He’s seeking worshipers. Does that sound selfish to you? “The Father is seeking worshipers.” If one of you talked that way, it would be gross, right? If I said, “Pastor Daniel is seeking worshipers who will worship him,” you’d say he shouldn’t be a pastor. We’d think he’d lost his mind. We don’t like people like this. So why is it any different with God? Why can he do everything he does for his own glory (and he does do everything he does for his glory)? And why can he tell us to do everything we do for his glory? (“Whether you eat or drink or whatever you do, do all to the glory of God.”) Because he’s worthy of all the glory — more than we could ever give him, more than the sun and moon and stars and mountains could ever say — and because his glory is the best news in the world for people like us. Why do I find so much hope and comfort in him seeking worship? Because when this God finds a worshiper, he gives us the spring of living water in him . Worship is our well of living water. And if he wasn’t seeking, we’d never find him. That’s how blinding sin is. This God reveals his glory by satisfying the dry and weary souls of the undeserving, of the sinful. I want a God like that. And he’s the only one there is. And this Father was so relentlessly committed to finding you, knowing you, saving you that he sent his Son into the world to die for you. The woman says, verse 25, “I know that Messiah is coming (he who is called Christ). When he comes, he will tell us all things.” And Jesus says to her (maybe the clearest, most shocking statement he makes about himself in all the Bible): “I who speak to you am he.” And in that moment, she hears what we’ve known since verse 1: The normal-looking Jewish man standing by this well, at the heat of day, asking her for a drink, is the Savior of the world, the Son of God, the Messiah . This brings us to the table. One of the sneaky startling things about this passage is hiding in verse 6. We read right over it. “. . . so Jesus, wearied as he was from his journey, was sitting beside the well.” Jesus was wearied. It should take our breath away that the Son of God was wearied. He didn’t count equality with God a thing to be grasped, but emptied himself. He got tired like we do, and needed a drink like we do. He was willing to be wearied for you. And far more than wearied, “he humbled himself by becoming obedient to the point of death, death on a cross.” This long, hot journey from Jerusalem to Galilee, through terrible hostility, it’s a picture of this whole Gospel, of the whole Bible . Jesus was wearied for you, betrayed for you, pierced for you, crushed for you, so that you might worship him in spirit and truth — and never be thirsty again . He’s still seeking. Will he find worship in you ? This table, this meal is a meal for the members of Cities Church, but if by faith in Jesus Christ you have to come to drink at the fountain of living water, we invite you to eat and drink with us. If you’re not yet a believer in Jesus, we’d ask you to let the bread and the cup pass. But let today be the day you put your bucket down and follow Jesus.…

Sermons | Cities Church

1
Jesus Clear

16 hari yang lalu

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John 3:22-36, After this Jesus and his disciples went into the Judean countryside, and he remained there with them and was baptizing. 23 John also was baptizing at Aenon near Salim, because water was plentiful there, and people were coming and being baptized 24 (for John had not yet been put in prison). 25 Now a discussion arose between some of John’s disciples and a Jew over purification. 26 And they came to John and said to him, “Rabbi, he who was with you across the Jordan, to whom you bore witness—look, he is baptizing, and all are going to him.” 27 John answered, “A person cannot receive even one thing unless it is given him from heaven. 28 You yourselves bear me witness, that I said, ‘I am not the Christ, but I have been sent before him.’ 29 The one who has the bride is the bridegroom. The friend of the bridegroom, who stands and hears him, rejoices greatly at the bridegroom’s voice. Therefore this joy of mine is now complete. 30 He must increase, but I must decrease.” 31 He who comes from above is above all. He who is of the earth belongs to the earth and speaks in an earthly way. He who comes from heaven is above all. 32 He bears witness to what he has seen and heard, yet no one receives his testimony. 33 Whoever receives his testimony sets his seal to this, that God is true. 34 For he whom God has sent utters the words of God, for he gives the Spirit without measure. 35 The Father loves the Son and has given all things into his hand. 36 Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him. Okay, to get started here, I need you to use your imagination for a minute. Imagine that you’re in a helicopter and you’re flying over Jerusalem — say the helicopter is an eyewitness news station that you’re a part of — and so you’re flying over Jerusalem to see what’s going on — also it’s the year 28 (so there’s some time travel involved here, but you’re using your imagination). Well, you’re flying over Jerusalem, over the outskirts, in an area known as the Judean countryside, and you look down and you see a little pocket of people — there’s a leader and some followers — and more people are coming to them and they’re dunking them in the water. Then you fly up a little more north of Jerusalem, in the countryside and you notice another little pocket of people — there’s a leader and some followers — and they’re also dunking people in the water. You realize you’ve seen, basically, two identical pockets of people: two different groups led by two different men in two different areas outside of Jerusalem but they’re doing the same thing — that’s the setting of our passage today. That’s how John, the writer of this Gospel, sets this story up. But now imagine that you jump out of the helicopter (with a parachute) and you come down to one of these pockets of people — and it’s the group led by John the Baptist — and you overhear a dialogue. There had been a discussion between a Jewish man and the disciples of John the Baptist about purification — that’s all we’re told in verse 25 — but apparently that discussion sparked some confusion for the disciples of John the Baptist and so they came to John the Baptist to talk with him in verse 26 and here is where the real action starts. And there are three main things going on here that John, the writer of this Gospel, wants us to see. And I think that if we can track with these three things then we will understand this passage. So three things, really simple: Questions Continue Mission Complete Jesus Clear We’re gonna look closer at each of these three things and we’re gonna find in each one there’s something for us to take away. There’s some practical connections that we need to make. So I’ll pray again and we’ll get started. Father, you are good and you do good things. Even in the midst of our hard things, we know that you’re at work and you do not make mistakes. We ask that you give us now everything we need, to hear from you and to trust you, in Jesus’s name, amen. 1. Questions Continue Now there’s not a question mark in verse 26, but these disciples of John the Baptist are bringing a question. Look at verse 26, And they came to John and said to him, “Rabbi, he who was with you across the Jordan, to whom you bore witness—look, he is baptizing, and all are going to him.” So these guys had found out about that other pocket of people outside of Jerusalem which was led by Jesus, and they found out that they were doing the exact same thing that John the Baptist and his pocket of people were doing — and these guys were confused by that. Now some have read this and assumed that the disciples of John the Baptist are jealous here; that interpretation assumes they don’t like the fact that more people are now going to Jesus than to John. And that could be true, but I don’t think that’s what’s going on. Notice that these guys recognize in verse 26 that Jesus is the one John the Baptist bore witness to back in Chapter 1. They’re saying: Hey, that guy that you were telling us about — the one that you said some pretty amazing things about — he’s over there doing what we’re doing. See, the implied question is: If the one you said you were here to point to is now doing what you’re doing, why are you still doing it? (This is the question at least that John the writer wants us to wonder as we read this story.) Don’t get too distracted by the details of verse 26 because it’s really just there to set up what John the Baptist is about to say in verses 27–30, and the main thing we should see here is that the reality of Jesus raises questions. We’ve already seen this in the Gospel of John. Everywhere Jesus goes, there’s more questions. In Chapter 1: Can any good thing come out of Nazareth? At the wedding, Chapter 2: Why have we kept the good wine for the end? At the temple: Who do you think you are to bring this mayhem? Then, Nicodemus: Can a grown man enter into his mother’s womb a second time and be born? We’ve already seen Jesus raise questions, and here questions continue (and they’re gonna keep coming), but at this point, let’s drill down into what the question is. Basically, these guys are asking: since Jesus is now here, what do we do? You get that? They’re asking: How do we make sense of what we’re doing in light of the reality of Jesus? To Ask Everyday And I want you to know that question has never stopped being asked — in fact, that’s a question we should ask ourselves today. How does Jesus being Jesus change the way I live? And first, we might think broadly about the whole course of our lives and all of our big decisions. If it were not for Jesus, things would look very differently for most of us (I know that’s true for me!) — but let’s not settle with that broad kind of thinking. Take another step. For example, you might first think … “Because of Jesus I’m a mother.” Okay, yes, but it’s more than that. Because of Jesus you want to be a certain kind of mother . What kind? How does Jesus being Jesus make you a certain kind of mother? Another example: “Because of Jesus, I give” — and that’s great, but take another step. How does Jesus being Jesus impact the ways you give, and how much you give, and to where? One more example: You might think: “Because of Jesus, there are certain things I don’t do” — and that’s good, but how does Jesus being Jesus change the way you use your time? What do you give your energy to? How do you think about your purpose? See, the fact is: Jesus has come! Jesus is real. It’s like he’s right over there. So what do we do now? Today? Tomorrow? The next day? Since Jesus is Jesus, how should we live? The questions continue. And that’s the question for us. The second thing to track in this passage is … 2. Mission Complete This is in verses 27–30 where John the Baptist answers his followers, and what he does here is he gives the concluding explanation of his ministry. Like in Chapter 1, he says again, one more time, what he’s all about . He starts with verse 27: “A person cannot receive even one thing unless it is given him from heaven.” Now that’s a true statement all across the board. Every gift we have is ultimately from God. But John is saying this here about what God has called him to do. He’s had one job this whole time — to point people to Jesus. That’s the job God gave John the Baptist to do, and he says he’s done it. He says to his followers, Hey, you guys can vouch for me. You’ve heard me say, I am not the Christ, but I have been sent before him. You’re telling me that all are going to him — and they should be! This is the point. Jesus is the bridegroom; I’m just the friend of the groom , verse 29. And just like that, John the Baptist uses a wedding metaphor. And this is important. When he mentions the “friend of the groom” here he’s talking about the best man. That’s the idea. That’s how John the Baptist understood himself. He is Jesus’s best man. Have any of y’all ever been to a wedding when after the ceremony, at the reception or wherever, there’s a big receiving line? Well, have y’all ever seen it that when people are lining up to meet the bride and groom, the best man is over in the corner of the room, and he’s trying to get people to form a line to see him? Ever seen that before? Have you ever heard of a best man who is confused that people wanna see the groom? Of course not! This is a perfect image, John! For those of you who have a wedding this summer — a lot of you, actually — understand this: the best man has one job. (Now I know today he does a couple of things — there’s the ring and the speech and all that — but traditionally, the best man had one job). He was to make sure the groom gets to the wedding. That’s it. That’s what he’s for. And when the groom gets there, the best man is done. “This joy of mine is now complete. He must increase, but I must decrease.” See, this is the fadeout moment for John the Baptist. And his whole ministry has been looking forward to this. He’s known the whole time it’s not about him . His one job has been to prepare the way for Jesus — to clear the way for us to see Jesus — and John the Baptist says here, “I’ve done it. Mission complete.” And I’m so happy for him! I love that he experienced this! I love that he says mission complete , but it makes me wonder: Do you think we’ll ever say that? Our Mission Now John the Baptist was able to begin his ministry with the end in mind, and here he’s reached the finish line. He did it. But when it comes to our mission, is it possible for us to experience that in this life? At one level, no. When we think of the mission Jesus has given us — “make disciples of all nations” — one day that mission will be complete, but not here. Technically, mission complete for us comes in the New Jerusalem, in heaven. So then what does that mean for now ? Like for now, are we just spinning our wheels trying to climb a mountain we’ll never reach? If that’s how we think about our mission, that’s pretty depressing and non-compelling. So think about it like this: although we may not see the full mission complete in our lifetime, the things we do today on mission have an eternal impact. Our actions have eternal consequences. They matter. As a local church, last year we focused in on our mission — we exist to make joyful disciples of Jesus who remember his realness in all of life. This means that we don’t just want ourselves to be happier in God, but we want more people in the Twin Cities to be happy in God! That’s over 3.7 million people! That’s gonna take some time and look, we probably won’t get there in the next 50 years. And that’s okay. It’s not our responsibility to do it all, but we are responsible for a part. Our cities are full of lost people who must be found, and hopeless people who must find hope, and drowning people who must be saved — and we have a life boat . And we can and should make a difference. One day, in heaven, it will be mission complete for us like it is for John the Baptist here … but that mission complete does come in part through what we do now. Questions continue … Mission complete … 3. Jesus Clear This is verses 31–36, and it’s where John, the writer of this Gospel, speaks up with his own commentary. Now that John the Baptist has officially faded out, John the writer wants us to focus in all the more on Jesus. Like he did in Chapter 1, John here tells us who Jesus is. He tells us seven truths about Jesus: Jesus is above all (v. 31) Jesus has seen and heard from God the Father (v. 32) Jesus utters the words of God the Father (v. 34a) Jesus has been given the Spirit without measure by God the Father (v. 34b) Jesus is loved by God the Father (v. 35a) Jesus has been given all things by God the Father (v. 35b) Jesus, therefore, elicits a consequential response (vv. 33, 36) You can track each one of these in order, but I’m just gonna highlight one here in closing (one and a half). It’s in verse 34, and I want you to see this — I also wanna make sure you’re still with me. So everybody, if you can, find verse 34. Verse 34, “For he whom God has sent utters the words of God, for he gives the Spirit without measure.” Now, when John is telling us about Jesus here, he’s doing it in contrast to John the Baptist. Remember John the Baptist was an Old Testament prophet, and John wants us to know that Jesus was much greater than just a prophet — he comes from above , and he’s not just told what to say, but he’s actually seen and heard directly from God the Father because he’s been with the Father forever. So what Jesus says, the Father says, “for” or “because” the Father gives Jesus the Spirit without measure. That’s also meant to be a contrast with John the Baptist, or really with any prophet. It was commonly understood in the Jewish worldview that as God spoke through the prophets, God gave a measure of his Spirit to each prophet for their assigned task. Every prophet received the measure of the Spirit that was required for their assignment. Well John is saying that it’s different with Jesus. He’s more than a prophet. He doesn’t just receive a bit of the Spirit for a one-off job, but he’s been given the Spirit without limit. His job never ends. Jesus is constantly, always, revealing God to us. He’s always making God known. He’s always the way back to a relationship with God. And the Spirit is always with Jesus doing that work. The Spirit was doing that work when Jesus was here on this earth, and the Spirit is still doing that work today, as the message of Jesus continues to be told. One way to say it is that anywhere Jesus is made clear, the Spirit is at work. Closer Than a Copter View And that elicits a consequential response. This is verse 36. And it’s really simple: Whoever believes in Jesus has eternal life; whoever does not obey him — does not believe him — the wrath of God remains on him. That’s verse 36, which means we all have to make a choice about Jesus. Whenever we hear about Jesus we come to a fork in the road: will we believe him or not? Those are the only two options for us when we encounter Jesus. And this book has been written so that we encounter him. See, a lot of times in life, we can try to stay with only that helicopter view of Jesus. We kinda see him from afar, we know about him, but we don’t wanna get too close to him. We don’t wanna have to make a choice about him. But the Gospel of John doesn’t let us do that. This book gives us closer than a helicopter view. This book brings Jesus right here in front us. John is all about making Jesus clear to us — and we should choose him. Believe him. Trust him. Questions continue. Mission complete. Jesus clear. That’s what’s going on in this passage, and that’s what brings us to the Lord’s Table. The Table We come to this Table each week, first, because Jesus told us to — he told us to come to this table and remember his death for us. The bread represents the body of Jesus, and the cup represents his blood, and as we eat and drink this bread and cup we are saying together that Jesus is our hope. That’s why this is a meal for Christians. If you’re here this morning and you’re not yet a Christian or if you’re not sure, I’m so glad you’re here and I invite you, Put your faith in Jesus! Believe him! — and I’d love to talk with you more about that. I’ll hang out down here after the service as usual. Come talk to me. So for those who believe, if you trust in Jesus Christ, let’s eat and drink together and give him thanks.…

Sermons | Cities Church

1
It Is a Rescue Mission

23 hari yang lalu

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John 3:16-21, 16 For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. 17 For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him. 18 Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God. 19 And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil. 20 For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed. 21 But whoever does what is true comes to the light, so that it may be clearly seen that his works have been carried out in God. Okay, I’ve got really good news and really bad news — which do you want first? I’ll explain the bad news first, but let me at least start with the good news just by reading verse 18. Here it is, verse 18: “Whoever believes in him [in Jesus] is not condemned,” “…but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God.” This is super straightforward. Everybody get that? Whoever believes in Jesus is not condemned (that’s really good news!) Whoever does not believe in Jesus is condemned already (that’s really bad news, for those who don’t believe). And a keyword in both statements is the word “whoever” — that’s whoever as in anybody … Whoever as in — it doesn’t matter who you are or who your momma is; it doesn’t matter where you’re from or what you’ve done; it doesn’t matter how you look or the place you live or what anybody else thinks about you — it doesn’t even matter what you think about yourself — “whoever” is the broadest, most inclusive way to refer to humanity. Whoever means whoever — this is every human on this earth, it’s any person you could ever think of, whoever is all of us all the same — and the apostle John says there’s one thing that makes the main difference with the whoevers — it’s: Do you believe in Jesus or not? John has written this book so that we would believe in Jesus , and he wastes no time putting the fork in the road here. Will you believe in Jesus and not be condemned? Or will you not believe in Jesus and be condemned? Those are the only options for us, and I hope that you hear this as both really good and really bad. It’s really good if you believe (it’s amazing — I want this to be all of us!) but it’s really bad if you don’t believe … or if you love those who don’t believe (which I hope is also all of us). Cities Church, God is speaking to us today in his word, in the good news and the bad news, and that’s my focus in this sermon. I just have two points, and you’ve already heard them. I’ll say a few more things about each one, but before we move on, let’s pray again: Father, right now, your Spirit is at work like the wind! He does what he wishes according to your will! And we ask: would you will that he give life this morning! Give life! Revive life! Make us to see reality at it is. In Jesus’s name, amen. For the first point, there’s more on the bad news, here it is: 1. We’re going down. Y’all ever been in a situation before when you realized: “Oh no, this is not good. I’m doomed.”? You could call it the “moment of reckoning” or a “mayday moment.” I’ve had more than one of these but the moment that stands out was one time when I was a kid when I accidentally hit my brother in the face with a shinguard and knocked his front tooth out. I wasn’t worried about him — he’s tough; I knew he’d be fine — I was worried about telling my dad. I felt doomed. If you know the feeling, it’s like your ears get really hot and something gets stuck right here. It’s not pleasant. There’s a historical figure who knew all about these moments — it was a woman named Violet Jessop. Maybe you’ve heard her name before. Violet was a ship stewardess and nurse in the early 1900s who is famous for being a passenger on three different ships — the Olympic , the Titanic , and the Britannic . (You recognize that second ship — the Titanic struck an iceberg and Rose let Jack freeze to death.) But get this: the Olympic , in 1911, collided with another ship and in 1916 the Britannic hit a naval mine. All three ships turned into disasters and Violet Jessop survived each one, which means she lived through at least three real moments in her life when she would have heard the words, and realized, literally, “We’re going down! … I’m in a situation that is doomed.” … She felt that three different times — isn’t that crazy? I want you to know verses 18–20 are meant to give us a similar realization. Original Sin The truth is, the coming of Jesus has a dooming effect — now, that’s not the purpose for why Jesus came (we’ll get to more on that later, but verse 17 is clear: “God did not send his Son into the world to condemn the world.”) Jesus didn’t come with the purpose to condemn the world, but a result of his coming, and people not believing in him, is that it makes clear that people are condemned already. In other words, the reality of Jesus reveals the doom that already exists for everyone who does not trust him. Verse 36, the last verse of this chapter, says that for the one who does not believe in Jesus, “the wrath of God remains on him.” Deserving the wrath of God is something else that we all have in common — and it goes back to what’s called original sin. We all face condemnation — we all face doom — because we all sin … because we choose to sin … because we inherited sinfulness. The first rebellion of our granddaddy Adam infects us as humans. It defiles us in all faculties and parts of the body and soul. None of us are just humans, we’re broken humans. We are bent away from God. Our default thinking is that if we need to be saved, we can save ourselves. We are “by nature,” as Paul says in Ephesians 2:3, “children of wrath like the rest of mankind.” If we reject Jesus, the wrath of God remains on us because we start with that verdict. Verdict Exposed We all start with the verdict of condemnation because of our sin, but we don’t know that until we’re confronted with the gospel. That’s what John is saying in verse 19, 19 And this is the judgment [another word for judgment is “verdict” — this is it:] the light has come into the world, and people loved the darkness rather than the light because their works were evil. 20 For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed. See, people love the darkness but the darkness is all they know until the light comes — so, they don’t actually know they love the darkness until the light comes and they hate the light ; they want to avoid the light. Why? Because the light exposes them. The problem with this exposure is not that it makes these people look bad in front of others — we don’t avoid the exposure because of what others might think — but we avoid the exposure because in the light we must face the verdict. The light shows things as they really are; which means the lovers of darkness can’t be oblivious anymore to what the darkness means. The light is what makes everyone finally realize: “This whole thing is going down. … I’m in a situation that is doomed.” Why I’m Telling You And let’s be honest, if you like your situation, if you love the darkness, you don’t want to hear this. So most times you stay away from places like this, or if you come, you plug your ears and stiffen your heart and you try to protect yourself from the fear of condemnation by pretending there’s no such thing. If that’s you, I’m so glad you’re here, and the best thing that could happen right now is for the Holy Spirit to rush through here like a mighty wind and open your eyes. Because the bad news is that if you don’t believe in Jesus, you are condemned. And I’m not telling you you’re condemned because I’m trying to be a jerk — I’m telling you because there’s a way out. This is the second point … 2. Jesus was sent here on a rescue mission. This is verse 17. And you gotta see this. Everybody find verse 17. Verse 17, get ready to finish the sentence for me: “For God did not send his Son into the world to condemn the world, but in order that the world might be [saved] through him.” Now “saved” is an important word in this verse, but another important word is the word “send.” Track with me here: “God” here is referring to God the Father, and “Son” is referring to Jesus — and along with the Holy Spirit, we should think Trinity. This is God in himself from all eternity happy and satisfied — the Father loving the Son, the Son loving the Father, and the Holy Spirit as the bond of that love. And John tells us that God the Father sent Jesus his Son here , into this world. And God the Father did that because of his love , verse 16, “God so loved the world that he sent [he gave] his only Son!” I want to make sure we get this right: Jesus did not come here so that God the Father would love us; but Jesus came here because God the Father loves us. John will say later, 1 John 3:1: “See what kind of love the Father has given to us, that we should be called children of God; and so we are.” I can’t improve what Pastor Marshall said last week, so I’ll just say it again: We are loved by God. … By the triune God — the Father who chose us in love, the Son who came to save us in love, the Spirit who pours that love into our hearts. This is love, love, love. That is why the Father sent the Son. Amen. Now keeping hanging with me here: The word for “sending” in Latin is the the word “missio” — which is where we get our word mission . And there’s range of meaning for how we use this word, but most of the time when we use the word “mission” we mean an important assignment or ambition. It’s something that we aim to do, that we’re sent to do. So I think it’s appropriate to speak of Jesus as having a mission — his mission is what he was sent to do. What was that? Verse 17 says he was sent to [do what again?] … to save. And that’s save as in rescue . That’s save as in the ship is going down and we’re all on it and we’re all doomed … unless someone is sent to save us. What we find in these verses, very clearly, is that God the Father sent Jesus here on a rescue mission. Jesus came here to rescue us . Will you be rescued? Two Big Opportunities Jesus was sent here on a rescue mission, and that leads to two big opportunities for us this morning … one opportunity is for those who are here and don’t yet believe in Jesus and then the other opportunity is for those of us who are longstanding committed members of Cities Church. 1) To Those Who Don’t Yet Believe First, if you’re here and you don’t yet believe. The light shines this morning and the message is plain: If you don’t believe in Jesus you are condemned, but if you believe in Jesus you are not condemned. If you trust in Jesus, he will save you, and he will do that right now. And look, I don’t mean to ignore the complexities of our various circumstances. I know that we all come from different places, and that faith for some feels really hard. I understand that. I don’t dismiss that. But I do want to emphasize the wonderful simplicity of the gospel as John puts it here. There’s a lot more stuff you can think through and we can talk about, and I’d be happy to do that, but it is also biblical to cut to the chase, put Jesus in your face, and ask what you’re gonna do with him. Your greatest need in all your life is to be saved, and Jesus came to save you. Will you be saved by him? Will you put your faith in him? This is what that looks like … you saying to him from the heart: Jesus, I’m a sinner who needs to be saved, And I know you came here to save me! You died on the cross and were raised from the dead, You are Lord and I trust you. Believe in Jesus and you will be saved. That’s the first opportunity this morning. 2) To the members of cities Here’s the second, and this one is for those of us who are part of Cities Church, the members of this church, if you’re all-in here, this is for you …. We, as disciples of Jesus, we’re on a rescue mission, too. Or really, the better way to say it is that Jesus continues his rescue mission and now he involves us — by his Spirit he works through us. Which means: the ministry of Jesus through us, our church’s ministry, what we’re about, most fundamentally, is a rescue mission. And man, it’s so important that we get this. I’ve come to realize, for myself and for all our members, that we will give little effort to make more room in this church until we understand we’re on a rescue mission. When I say “more room” I don’t just mean physical space, but I mean first at the heart level, in our imagination. I’ve got this image. I’ll tell you about it … it’s a choice between two different ways of being for our next decade … The first way is that we’re a nice cruise ship and we’re just coasting along, and every now and then, when we’re not on our phones, we might glance out over the deck and we see some stuff going on down in the water, but we don’t really bother — just keep cruising. That’s one way. The other way is that we’re a life boat sent out because there’s been a storm, and that stuff going on down in the water is people drowning, and so we’re going out trying to get as many people in our boat as we possibly can. Church, see, we have a choice — Will we be a cruise ship with high walls, maybe throwing a rope down every now and then? Or will we be a life boat, going out in the storm, leaning over the edge, saying “Get in the boat! Be saved! Jesus is real! Trust him!” Cruise ship or life boat? Who do you want to be? And if it’s not a life boat, then what are we telling ourselves to make us think that’s okay? God, make us a life boat. Church, let’s give our lives together to be a life boat. Father, we know that by your Spirit you are at work in our lives and in our church and we ask for more. Don’t let us get in the way, but give us humble hearts and yielded spirits. Give us a deepening gratitude for what you’ve done in our past, and a growing passion for what you are yet to do, what you are able to do, what we believe you are pleased to do for your glory and our good. In Jesus’s name, amen.…

Sermons | Cities Church

1
God Really, Really Loves You

4 weeks yang lalu

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John 3:1-21, Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. 2 This man came to Jesus by night and said to him, “Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do unless God is with him.” 3 Jesus answered him, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” 4 Nicodemus said to him, “How can a man be born when he is old? Can he enter a second time into his mother's womb and be born?” 5 Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. 6 That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. 7 Do not marvel that I said to you, ‘You must be born again.’ 8 The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.” 9 Nicodemus said to him, “How can these things be?” 10 Jesus answered him, “Are you the teacher of Israel and yet you do not understand these things? 11 Truly, truly, I say to you, we speak of what we know, and bear witness to what we have seen, but you do not receive our testimony. 12 If I have told you earthly things and you do not believe, how can you believe if I tell you heavenly things? 13 No one has ascended into heaven except he who descended from heaven, the Son of Man. 14 And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, 15 that whoever believes in him may have eternal life. 16 For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. 17 For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him. 18 Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God. 19 And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil. 20 For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed. 21 But whoever does what is true comes to the light, so that it may be clearly seen that his works have been carried out in God. I have prayed over this morning, this message, these verses because I believe some of you came in needing to feel loved by God again. I know some of you need to feel loved again. You don’t feel loved right now, at least not in your worst moments. You might know that you’re loved, but you struggle to know it — and even more to feel it. There’s something clouding God’s love for you — different clouds in different stories. The cloud might be a relationship . Maybe a parent has been especially overbearing — or especially absent. Maybe a child has changed and started responding in ways that are confusing and painful. Maybe a spouse has grown distant, or distracted, or irritated, or worse. Maybe you’re a young family battling sickness — and I mean battling, going to absolute war with the flu or RSV for weeks on end. Maybe you’re in a job you hate, but you feel stuck. Maybe you’re in a job you love but might lose. Maybe you’d love to have any job at all. Maybe you feel stuck in a cycle of sin that you have tried to break, maybe for years. Maybe someone keeps sinning against you. I have my clouds this week. . . . I have needed to be reminded that the God of heaven, the Maker of mountains and oceans, sunsets and freezing temperatures, the final Judge of every human soul, the most powerful, most holy, most valuable being in this or any universe loves me (loves you ). Do you know that? Not just in your mind, but in your heart — in every bone and muscle in your body. I want you to know this love like that. I want you to feel how loved you are. And to do that, I’m going to take you to the most familiar verse in all the world: “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.” You know these words by heart, but I’ve prayed that you might have ears to hear them this morning as if you’ve never heard them before. I want the love of God to wash over you and give you strength to endure whatever makes you feel loved any less. Four Loves in One Verse With these next 30 minutes, I want to show you four loves in John 3:16 (and by extension, John 3:1–21). I see four loves in this one verse, and I think this verse can help us make some sense of the other 20 verses in this passage. 1. God Loves the Unlovely Okay, so four loves in one verse. First love: God loves the unlovely. “For God so loved the world , that he gave his only Son. . . .” When you hear Jesus say that word “world,” I wonder what you hear. Do you hear “world,” and immediately think of places like Kenya, Japan, and Brazil? Or do you hear “world,” and think darkness, wickedness? “For God so loved [ sinners ], that he gave his only Son. . . .” The former is certainly and beautifully true — God does love and has redeemed people from all tribes, tongues, peoples, and languages (Revelation 5). And it was provocative, in Israel, for John to say that God loves the world , and not just Israel. But I don’t think that’s the main point here. No, the main point here is that God loves the unlovely. He loves sinners. He loves the world who despised and rejected him. This “world” is the world immersed, drowning in sin, the entirety of humanity — today, 8.062 billion people, every single one of them perishing apart from faith in Jesus. And we see that when we keep reading, verse 17: For God did not send his Son into the world to condemn the world (sinners), but in order that the world (sinners) might be saved through him. Why would Jesus have to clarify that: God didn’t send me to condemn the world? Because the world deserved condemnation. We deserved condemnation. Romans 3:23, “All have sinned and fall short of the glory of God.” We all have sinned and do sin, and that sin deserves condemnation, punishment, death . The wages of sin are death (Romans 6:23) — and not just death, but a never-ending, always-dying death. See how ugly this world really is, next verse — how ugly, unlovely we were apart from Christ: Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God. And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil . 20 For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed. . . . We didn’t just do bad things; we loved bad things. That’s the world Jesus sought out. That’s the world God loved . We were evil people — plotting evil, doing evil, savoring evil, and hiding in shadows — and yet God loved us, even while we laid in the dark. He didn’t wait for us to come out of the darkness looking for him; no, he sent his Son, the Light of the world, into the awful, wicked shadows to find us and save us. God loves the unlovely. We named our son “Sorin Pierce” because of verses like these. Sorin means “sun” in Romanian. I’m not Romanian (Faye’s certainly not Romanian), but we went looking for something that meant light (preferably two syllables, and starting with S). And we wanted to see that light pierce the darkness — the darkness in us, the darkness in our son and other children, and the darkness in the world. We named him Sorin Pierce because our God has a heart for those in darkness, because he loves the unlovely. 2. God Loves Believers Second, God loves believers. Where do I see that in verse 16? “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.” Now, this verse would be enough to say that God loves believers simply because it says he saves us from perishing and gives us eternal life. Like I just said, we deserved death — the worst death, a death in which we die and die and die forever — and he gave us the opposite, the very best life imaginable, a life so good, for so long, we can hardly believe it’s true. God loves believers . But there’s more to this love in these verses. How does God love believers? Does he send his Son into the world and then wait around for someone to believe? This is how I used to think about salvation. God sends his good news out into the world, the gospel, and then he loves those who choose to love and believe in him. There’s more to this love, though. And this gets us into the first fifteen verses of our passage. Verse 1: “Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. 2 This man came to Jesus by night and said to him, ‘Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do unless God is with him.’” Jesus was turning water into wine, healing the blind and sick, seeing people’s minds, and the religious leaders were taking notice. Clearly something supernatural’s happening here, but it’s not happening in the ways they expected. So Nicodemus comes looking for an explanation. He comes in secret, at night, and essentially says, “Help me understand what I’m seeing.” Jesus answers, verse 3: “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” Say what? . . . Nicodemus is even more confused and so he asks, “How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?” Jesus has this pharisee so turned around that he asks if an adult man has to climb back into his mother’s womb. It sounds a little like the kinds of crazy questions a curious 5 or 6-year-old might ask. Jesus answers, “Truly, truly, I say to you, unless one is born of water and the Spirit , he cannot enter the kingdom of God. 6 That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. 7 Do not marvel that I said to you, ‘You must be born again.’” He’s not talking about a womb birth. We had two babies born into our community group in the last couple months, two different families — Ambrose and Annie. He’s not talking about that — but he’s using that to talk about something else. He’s talking about a spiritual birth, a birth of faith . He’s pointing to the miracle of physical birth to describe something even more miraculous that has to happen in us in order for us to believe. Anyone can be amazed by a man healing blindness, or turning water to wine, or reading people’s minds — whoa that’s pretty cool . Something profound, something spiritual , has to happen in our eyes for someone to see those same signs and worship . Or, in the words of John 3, to see what Jesus was doing and saying and believe . Believe what? Believe that this man, born in Bethlehem and raised in Nazareth, is the Son of God, the Messiah, and that he came to die in order to save sinners. That’s where Jesus goes, verses 13–15: “the Son of Man (must) be lifted up [we know now, lifted up on the cross ], that whoever believes in him may have eternal life.” So, for someone to believe in Jesus, they have to see the kingdom of God. And to see the kingdom of God, we must be born again by the Spirit. How does that happen? Jesus explains, verse 8: “The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.” Translation: We don’t know. How is someone born of the Spirit? We don’t know. You can’t predict, much less control, the Spirit. It’s like trying to herd the wind. No, God gives life to whoever he chooses, that’s the point. This love doesn’t wait for a response. This love goes into the darkness and brings sight to the blind. This love brings the dead to life, a new and second and greater birth . So when I say, “God loves believers,” I don’t just mean he loves those who love him. I mean he actually gives the love we have for him. If you know Faye and I’s story, you know that it took me a long time to convince her to date me. We met at a wedding. She lived in Los Angeles. So I called and called and called to try and win her. She actually came out to Minnesota to visit her family here. We hung out during her trip. I thought everything was going well, and so I told her how I felt and asked her to be my girlfriend. She said (and I quote), “You’re a really nice human being. And I enjoy our conversations. But when I think about a relationship, my heart is cold.” I said, “Like ice cold or lukewarm?” She said, “Cold.” She went back to California. And so I called and called and called and asked, and then called and called and called and asked. She was still colder than a Dairy Queen. Later that year, I was in LA for work, and she was willing to hang out again. I thought it was going well (you’re learning some things about your new pastor here), and so I told her how I felt (again), and asked her to be my girlfriend (again). She paused for a second, and then said (and I quote), “Sure.” I was obviously over the moon with sure . And here we are, ten years of marriage, and three beautiful children. I share that story here because that’s not the picture of love we get in John 3:1–21. We might imagine a lovesick God who desperately calls and calls and calls and asks, and then calls and calls and calls and asks, just waiting, hoping, begging for a “Sure.” No, this love reaches into the darkness, into the grave, and he pulls his lifeless bride out, breathes life into her body; washes her from head to toe so that she is clean, radiant, beautiful ; replaces her heart of stone with a beating heart of flesh; and then performs supernatural surgery on her eyes so that she can see — and when she does see him, in the face of Jesus Christ, she loves him. Of course she loves him! She can’t help but love him. We can’t help but love him, right? Because his love, by his Spirit, awakens love. I think the whole conversation with Nicodemus is a window into who believes in verse 16. No one can see the kingdom of God — that is, see, believe, and worship — unless he is born again by the Spirit. This God not only loves sinners, but he sends his Spirit to awaken sinners. If you look at Jesus and see your Lord and Savior and Treasure, God’s done that in you . You are born again. You’re not the same person anymore. God loves those who believe — everyone who believes — with a life-resurrecting, eyesight-restoring, love-awakening love. 3. God Loves His Son Okay, God loves the unlovely (he loves sinners), and he loves believers (he awakens us and enables us to see). Now, the third love in John 3:16. I wonder if you see it. This third love is the love on which the others hang. There would be no love in this verse, in this Gospel, in the universe without this third love. Third love, God loves his Son. “For God so loved the world, that he gave his only Son , that whoever believes in him should not perish but have eternal life.” The sentence doesn’t make sense unless the Father really, really, really loves his Son. This is how much God loved us — he gave the Son whom he loved. And this love (of the Father, for the Son) is going to come up again and again in this Gospel. Just a few verses later, Jesus says, verse 35: “ The Father loves the Son and has given all things into his hand.” In John 15, in his final words to his friends, his disciples, he says, “ As the Father has loved me, so have I loved you. Abide in my love.” We have never seen nor experienced a love like this one. And this love — from eternity past, long before the foundation of the world — was so sweet, so intense, so pure, that it spilled over in a world, a universe. God made the world in order to share the love they enjoyed within the Godhead — Father, Son, and Spirit. That’s what Jesus prays in John 17:24: “Father, I desire that they also, whom you have given me, may be with me where I am, to see my glory that you have given me because you loved me before the foundation of the world . . . .26 I made known to them your name, and I will continue to make it known, that the love with which you have loved me may be in them, and I in them.” God has always loved his Son, and will always love his Son. And yet to really show the height and width and depth and glory of this love, the Son had to die. If sinners were going to not perish but have eternal life, someone had to die for our sin. And that someone had to be perfect, infinitely lovely, spotless, blameless, pure, holy. That someone was the Son of God, the Son we meet in Jesus, fully God (God enough to make galaxies and move mountains) and fully man (man enough to sweat and bleed and die, really die). In John 10:17, in maybe the most surprising verse of all about this love, Jesus says, “ For this reason the Father loves me, because I lay down my life that I may take it up again.” We might think the Father would love the Son less because he sent him to die (we might think a father hates his son because he gave him up like this), but the Son himself says just the opposite. The Father loves the Son precisely because — “for this reason” — the Son laid down his life and then took it back up again. God loves his Son. He so loves his Son, more than we can put into words. Certainly more than I can put into a few hundred words in this sermon. And yet as much as he loved him — infinite, immeasurable love — he gave that Son, that Treasure, his very Heart, for you. And that brings me to the fourth love in John 3:16. 4. God Loves You God loves the unlovely. God loves believers. God loves his Son. And finally, God loves you. And I don’t mean all of you; I mean each of you. God so loved you that he gave his only Son, so that if you would just believe, you will not perish — you don’t have to die that death — but have eternal life. As John relives this conversation between Jesus and Nicodemus, and as he hears Jesus say to this confused and curious pharisee, “. . . the Son of Man [must] be lifted up, so that whoever believes in him may have eternal life,” John can’t help but jump in and say, “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.” You can almost see him turning from Jesus and Nicodemus to us and asking, “ So do you believe? Do you see? Will you relent from your sin and step under the waterfall of this love?” Like Nicodemus, I suspect someone’s hiding in here this morning. He came at night, in secret. You’re here in broad daylight, but you’re still hiding. You’re going through your Sunday morning motions, because someone might ask questions or give you a hard time if you didn’t. But you’re not sure what to think about Jesus. You’re quietly anxious, you’re miserable, you’re looking for answers and you don’t want anyone to know. But you’re here hoping something might finally click and make sense of all your questions and longings and heartaches. And so I want to look you in the eye, or as many of you as I can anyway, and tell you: God loves you. God loves you. He really loves you. If you believe , all four of these loves are yours. Are you weighed down by your sin, wondering if anyone (much less God) could love someone like you? The holy God loves unholy people, he loves the unlovely and undeserving. He loves sinners, even you. Do you believe? Do you look at Jesus and see the Son of God? Do you believe he is who he said he was, that he died for your sins so that you don’t have to and that he rose from the dead so that you might live with him forever? Do you love him? The love of God gave you those eyes, that heart, that love. Do you see how much he loves his one and only Son? Do you see the holy, happy love that made the universe? God gave that precious Son for you, on the cross. The Table That’s what we rehearse each week at this table. Jesus’s body was broken for you. His blood was spilled for you. The wrath that was meant for you fell on him. What more does God have to do to prove his love for you? Does he have to heal that sickness? Does he need to send a husband or a wife, or a child? Does he need to give you that job? Does he need to change your parent or child or spouse? Faye and I are praying all of those prayers for someone we love right now, and we want God to do all those things . We really do. But I want you to hear this morning (I want myself to hear this again): God doesn’t have to answer that prayer to prove he loves you. He doesn’t. In Jesus, he’s already proved it. Behind all the clouds that keep you from feeling loved by God, there’s a blazing, irresistible, unstoppable love — bigger and hotter than the sun. He loves you. He loves you. He really loves you.…

Sermons | Cities Church

1
The True Messiah

5 weeks yang lalu

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John 2:13-25, 13 The Passover of the Jews was at hand, and Jesus went up to Jerusalem. 14 In the temple he found those who were selling oxen and sheep and pigeons, and the money-changers sitting there. 15 And making a whip of cords, he drove them all out of the temple, with the sheep and oxen. And he poured out the coins of the money-changers and overturned their tables. 16 And he told those who sold the pigeons, “Take these things away; do not make my Father's house a house of trade.” 17 His disciples remembered that it was written, “Zeal for your house will consume me.” 18 So the Jews said to him, “What sign do you show us for doing these things?” 19 Jesus answered them, “Destroy this temple, and in three days I will raise it up.” 20 The Jews then said, “It has taken forty-six years to build this temple, and will you raise it up in three days?” 21 But he was speaking about the temple of his body. 22 When therefore he was raised from the dead, his disciples remembered that he had said this, and they believed the Scripture and the word that Jesus had spoken. 23 Now when he was in Jerusalem at the Passover Feast, many believed in his name when they saw the signs that he was doing. 24 But Jesus on his part did not entrust himself to them, because he knew all people 25 and needed no one to bear witness about man, for he himself knew what was in man. The setting of a story is one of its most important parts. If you want to fully understand the significance of an action, then you need to know the when and where that the action takes place, and so that’s where I want to direct our attention right away. The Setting Jesus is in Jerusalem at the temple during Passover week (and this is a very different setting than that wedding at Cana we just saw last week). Jerusalem during Passover week was the busiest time of the year because worshipers from all over would have flooded the city to visit the temple and make sacrifices — and John tells us that Jesus is right in the middle of this. He’s at the temple. Verse 14: “In the temple he [Jesus] found those who were selling oxen and sheep and pigeons, and the money-changers sitting there.” Put your imaginations to work for a minute and try picture this: First of all, the temple was a massive building. It was a total of about 36 acres, which is like 27 football fields combined. And again because it was Passover, the normal population of Jerusalem would have swelled to be around 2.5 million people. So think: big number of people in one city and a lot of them are coming to this big building — that would have been the first thing you noticed if you were there — but then John tells us that Jesus found people at the temple who were selling stuff. There were some selling oxen and sheep and pigeons, and there were others who set up basically first-century ATMs. This was a full-out marketplace set up at the temple, and for a decent reason. If all these worshipers had traveled to Jerusalem to sacrifice, they needed animals for that, and so these animal salesmen had set up shop in the area closest to where the buyers needed the animals. And because these buyers came from all over, the money-changers were there to make sure people had the right currency to buy the animals. What’s happening here is pretty basic human reality: Events influence supply and demand, and that supply and demand shapes markets. We see this sort of thing all the time today. This is why parking prices downtown go up when the Wild play at home. We have all kinds of examples of this. There’s nothing unusual about it, and nobody at the temple thought anything of it — but Jesus found the people who were doing this and he started making a whip of cords. I don’t know the last time you made a whip, but this doesn’t seem like the kind of thing you just do in a minute. Jesus has a plan here. Whatever is about to happen, this is a pre-meditated situation. Verse 15 tells us that, with this whip, Jesus drives out all these animal salesmen and their animals away from the temple. So whatever your imagination volume-level has been, crank it up! Try to picture this: Jesus is cracking a whip and oxen and sheep are running everywhere in a crowd of people. Then Jesus dumps out all the coins of these money-changers; he flips their tables, and he tells the pigeon people to get their birds outta here. This is absolute chaos. Honestly, it reminds me of one of those Allstate commercials (you know what I’m talking about?) I’m waiting for Jesus to say: “Get Allstate, and be protected from Mayhem like me.” Jesus is mayhem in this story! He’s making a mess. And that’s the setting here. We don’t get to the meaning of this until verse 16, but already we can tell this is very different from that wedding we were at last week. Two Truths to See Last week, at that wedding, Jesus was the hero. This week Jesus is the headache. Last week Jesus provided the wine. This week Jesus cracks the whip. And here’s the thing: we need all of it. All of Chapter 2 is meant to show us who Jesus is, and there are at least two things we learn about him in our passage today. And I want you to know that something here could be the most relevant truth about Jesus you’ve ever heard. I’m not kidding. Because these are not merely truths about who Jesus was, these are truths about who Jesus is … like right now. And when he confronts us, like he does here, it has an effect. And my prayer has been that you open your heart for Jesus to do what he wants. So let’s pray that: Lord Jesus, as we study your ways this morning in the Gospel of John, we ask that you would have your way in our hearts and lives, in your name, amen. Here’s the first truth we learn about Jesus: 1. Jesus is the cleaner of what’s his. Again we don’t even start to get an idea of what’s going on in this crazy scene until the end of verse 16. Everybody, if you can, find verse 16, and look at the end of the verse, the part in quote marks. Jesus says, “Do not make my Father’s house a house of trade.” That’s a big statement. Jesus is criticizing these animal salesmen and money-changers (and he criticizing everybody else who’s okay with what they’re doing) — but the problem is not so much their commerce, but it’s where the commerce takes place. They were doing all this at the temple. This would have all been happening in the Court of the Gentiles, which was an area set aside for Gentile God-seekers — but instead of that area being open for prayer for all nations it was crowded with money-making. The house of God, the place set aside for the worship of God, had been made into a house of trade. Matthew, Mark, and Luke stress this point. The problem here is misuse , which reveals unfaithfulness , which requires judgment . That’s real here. But at the same time, if we’re tracking with the Gospel of John, the most important thing that Jesus says in verse 16 is not about the business deals going on, but it’s that he calls the temple “my Father’s house.” Don’t let all the animals distract us from this! Focus on Authority This is the first time in the Gospel of John where Jesus calls God his Father — we already know this about Jesus from Chapter 1 — Jesus is the only begotten Son of the Father, and he has made the Father known — but this is the first time where Jesus himself says that. The temple, he says, is my Father’s house . And that’s why Jesus did what he did. The focus here, John wants us to know, is on the authority of Jesus. And we can tell that’s the issue because that’s exactly what the Jewish leaders targeted. Right away, after this scene, they wanted to know what grounds Jesus had for doing what he did. They don’t argue with him about the “house of trade” comment. They say, basically: Who do you think you are? And it makes sense that they would think this way. We have to understand that these Jewish leaders considered themselves to be the authority of the temple. To them, they were the ones in charge of that place. So it would kind of be like if you got home this afternoon and you went into your house and you found a stranger in your kitchen rearranging what’s in your cabinets. The first thing you’re gonna say is not, “Why’d you put the coffee mugs there?” You’re gonna wanna know Who are you? Who do you think you are? That’s the conflict that’s setting up the dialogue, but first, by the end of verse 16, as the readers of this story, we know more about what’s going on here than the people in the story Jesus is talking to. That’s often the case in the Gospel of John. John as the narrator helps us out along the way by telling us little things here and there to give us a fuller picture of what’s going on. So as readers, we know the grounds Jesus has to do all this. We know what he means when he says the temple is my Father’s house. More than authority, Jesus has ownership! The temple is his . And in simple terms: Jesus has the right to clean what’s his. Until It’s “My Stuff” And look: nobody would have a problem with any of this until Jesus claims to be in charge of something they thought they were in charge of. We’re all fine with Jesus going and cleaning stuff up and rearranging dishes … until it’s my stuff, my dishes. This is where we need to zoom out for just a minute and remember New Testament theology. The apostle Paul tells us that as Christians we ourselves become the temple of God because the Holy Spirit is in us. The dwelling place of God is in us by the Spirit! And the implications are clear. Paul says: “You are not your own” (1 Cor. 6:19). Not if you’re a Christian. If you’re a Christian it means Jesus is in charge. And sometimes that means he’s gonna have to overturn a table. He might have to make a little bit of a mess. He’s up to something good, but it might be uncomfortable. It might not make sense. It might be a little mayhem. But remember Jesus is the cleaner of what’s his, and to be his is a good thing. We learn that right away. 2. Jesus is the shame-bearer we need. In order for this to make sense we need to see how this passage is structured. Notice that verses 18–20 is the actual dialogue between Jesus and the Jewish leaders. They ask him a question; he answers; they respond. It’s straightforward. But then on both sides of this dialogue, in verse 17 and verses 21–22, John chimes in as the narrator to give us a fuller picture of what’s going on. Because of the way the paragraphing is laid out in our English translations, it might look like verse 17 goes with verse 16, but it’s better to understand verse 17 as setting up what comes after it. Verse 17 and verses 21–22 go together. They’re both places where John is speaking. So the dialogue with Jesus is here (verses 19–20), but John introduces here (verse 17) and John concludes it here (verses 21–22). Verses 18–20 We’re gonna look at both parts. First, the dialogue with Jesus. In verse 18, the Jewish leaders demand an explanation for why Jesus did the whole thing with the whip and tables at “their temple.” They want to know, “What sign do you show us for doing these things?” They rightly interpreted Jesus’s actions to be a claim of authority. They got that message. But now they want him to prove that authority. And Jesus says, All right. Verse 19: Jesus answered them, “Destroy this temple, and in three days I will raise it up.” Verse 20: The Jews then said, “It has taken forty-six years to build this temple, and will you raise it up in three days?” And the dialogue is over. That’s it. It’s a short exchange. What’s really important here for John is that we understand this dialogue through a certain lens. Verses 21–22 and 17 That’s why John tells us right away in verse 21 that Jesus of course wasn’t talking about destroying the physical temple, but he was talking about his own body. Jesus himself is the new temple. He is the dwelling place of God embodied as a man. And the proof that he has the authority to run the physical temple is that he’s going to be destroyed (by the very people he’s talking to) and he’s going to rise from the dead. Whoever has authority over death is the one in charge. Now John admits that the disciples didn’t understand all of this when Jesus said these words, but later on, after the resurrection, that’s when everything clicked for them. Now why is it so important that John tell us this in verse 22? Why does John have to come in here in verse 21 and clarify that Jesus wasn’t actually talking about the literal temple? Verses 21–22 all have to do with how John introduces this in verse 17. Everybody look at verse 17 for minute. It’s a short verse, and I want you to see it. Verse 17: “His disciples remembered that it was written, ‘Zeal for your house will consume me.’” This is from Psalm 69, verse 9. Remembering that psalm is what makes sense of the dialogue in verses 18–20. When John says in verse 22 the disciples “believed the Scripture and the word that Jesus had spoken” he’s talking about Psalm 69. They believed that Scripture and connected it to what Jesus was doing. So then what is Psalm 69 about? What Is Psalm 69? Let me go back and read more of Psalm 69. This is a psalm of David. Listen to this, Psalm 69, verse 7: 7 For it is for your sake that I have borne reproach, that dishonor has covered my face. 8 I have become a stranger to my brothers, an alien to my mother’s sons. 9 For zeal for your house has consumed me, and the reproaches of those who reproach you have fallen on me. 10 When I wept and humbled my soul with fasting, it became my reproach. 11 When I made sackcloth my clothing, I became a byword to them. 12 I am the talk of those who sit in the gate, and the drunkards make songs about me. Psalm 69 is a psalm of shame. David, the psalmist, is bearing shame and dishonor, and he’s speaking as the Messiah. That’s how the New Testament authors understood this psalm. A clear example is Psalm 69 verse 21, which says, “They gave me poison for food, and for my thirst they gave me sour wine to drink.” Where else do we see that? All four Gospel writers tell us that Jesus, when he was on the cross, was offered sour wine. Psalm 69 is about the Messiah’s shame. The Messiah had been speaking up for God’s sake. He was zealous for God’s house. But in his faithfulness to God, his own people turned on him. “His own people did not receive him” (John 1:11), but instead he became the lightning rod of their insults. The reproach and dishonor the people had directed at God was directed at him. That’s what he means: “the reproaches of those who reproached you have fallen on me.” God-haters became Messiah-haters. The Shamed Messiah The Messiah was shamed. He was dishonored. That’s the message of Psalm 69 and John wants us to keep that in mind because we see it start to happen in this dialogue. When Jesus says “Destroy this temple and in three days I will raise it up” we know what he’s talking about — John makes sure we know — but the people Jesus is talking to don’t know and they shut Jesus down here. When they reply “It took us 46 years to build this temple” that’s a “gotcha” statement. It’s a mic-drop. If you were there on the ground, seeing all this happen, you would have thought that Jesus just got roasted. They shame him. And see, John is trying to help us understand Hey, it’s okay — a shamed Messiah is the true Messiah. Just in case we think this whole thing is going to be a party … all wedding feasts and high-fives … Jesus just kicking butt and taking names … taking charge … he’s the new temple … he’s come to show us God … he’s manifesting his glory — this thing is going to be easy. No it’s not. Not if you want the true Messiah. The true Messiah is a shame-bearer. People didn’t hoist him up on their shoulders and trot him around in victory. They esteemed him stricken, smitten by God and afflicted (Isaiah 53:4). And that didn’t just happen out of nowhere on the cross, but that was part of his entire ministry. And the Old Testament would tell us this is to be expected — the Messiah is a shame-bearer — but I want you to know that a Messiah who bears shame is the Messiah we need. How Does He Help Us? Shame is one of the most powerful forces in our world. Right next to death, it is every human’s greatest fear. And when I’m talking about shame, to clarify, I’m not talking about a feeling. I don’t mean shame as a subjective, personal sense, but I’m talking about shame as a social verdict. Shame is to be exposed as unworthy and rejected. Shame is when your worst nightmare for yourself, true or not, is put on display for everyone to see, and they see it and agree that you deserve rejection. That’s what the old medieval village stocks were about. You know that wooden thing you put your head and arms through and people throw rotten tomatoes at you. The whole thing is about public humiliation. So was the dunce cap teachers put on kids 50 years ago. Today it happens all kinds of ways online. Public scorn. To be shamed. It’s all downstream from crucifixion. That’s what I’m talking about. So how does Jesus bearing shame help us? He shows us there is a reality more powerful than the shame we fear, and that reality is the verdict of God. The eyes of God are the only eyes that really matter — and Jesus knew that whether he was getting pats on the back at a wedding feast or insults in the aftermath of mayhem. Jesus was not defined by man’s opinion — he knew what was in man (verse 25) — and he knew that what man would say about him will not be the same as what God says. There’s a disconnect, and the same goes for us! “If they have called the master of the house Beelzebul, how much more will they malign those of his household?” (Matthew 10:24) Just like with Jesus, there is a disconnect between what the world says about us (and sometimes what we even say about ourselves) — there’s a disconnect between that and what God says. So what does God say? What is God’s verdict of us? To all who receive [Jesus], who believe in his name, Jesus gives them the right to become children of God (John 1:12). That’s what God says. He calls you “my son” or “my daughter” and that’s the reality that will overcome and outlast any shame. And that’s what we remember at this Table. The Table As Christians, we come to this Table each week to remember this ultimate reality of who we are. We remember what Jesus did for us to make us his own. Even if there’s a little mayhem going on, we’re his and he’s good. And so Christian, son or daughter of God, you who trust in Jesus, come to this table, eat and drink, and let us give him thanks.…

Sermons | Cities Church

1
God Saved His Best for Last

6 weeks yang lalu

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John 2:1-12, On the third day there was a wedding at Cana in Galilee, and the mother of Jesus was there. 2 Jesus also was invited to the wedding with his disciples. 3 When the wine ran out, the mother of Jesus said to him, “They have no wine.” 4 And Jesus said to her, “Woman, what does this have to do with me? My hour has not yet come.” 5 His mother said to the servants, “Do whatever he tells you.” 6 Now there were six stone water jars there for the Jewish rites of purification, each holding twenty or thirty gallons. 7 Jesus said to the servants, “Fill the jars with water.” And they filled them up to the brim. 8 And he said to them, “Now draw some out and take it to the master of the feast.” So they took it. 9 When the master of the feast tasted the water now become wine, and did not know where it came from (though the servants who had drawn the water knew), the master of the feast called the bridegroom 10 and said to him, “Everyone serves the good wine first, and when people have drunk freely, then the poor wine. But you have kept the good wine until now.” 11 This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory. And his disciples believed in him. 12 After this he went down to Capernaum, with his mother and his brothers and his disciples, and they stayed there for a few days. I had not experienced the Joe Rogan podcast until last month — with its three-hour conversations. But I heard he hosted a Christian apologist from Canada named Wes Huff. At one point early on, they were talking about the beginning, whether creation, or “the Big Bang”: Rogan: However many billions of years ago there was nothing. And then all of a sudden there was something. . . science requires one miracle. Huff: When people ask me about . . . the miracles in the Bible . . . I say “Well . . . if the first miracle happened, if everything you know [came from] nothing [then] Jesus turning water into wine . . . Rogan: That’s an easy one. Huff: Well, yeah. That’s a party trick. Rogan: Yeah, exactly. It really is nothing compared to the birth of the universe. But [people today are] convinced at the creation of the universe, and we’re very skeptical at other miracles. Huff: Yeah, very odd. Rogan: Yes, it’s very odd. This morning we come to that “party trick.” And the Rogan and Huff conversation might help us put a piece of it in perspective. The fundamental miracle is that we’re here. The world exists. You exist; you are alive. Once there was nothing, and now, everything you know! And if that original miracle happened, which it obviously did, then multiplying loaves, giving sight to the blind, turning water into wine, and even raising the dead — those are not the real issues. Life, existence, the world as it is, that’s the original miracle, which clearly happened — and these other lesser miracles are secondary — important but secondary. And in that light, such miracles are not as imponderable as your average unbelieving person today might first think. Not Just Water and Wine But how does that help us this morning with “water into wine”? Well, perhaps like this: the most shocking reality in John 2 isn’t that water became wine. What’s most stunning is this person named Jesus. This story is not finally about water and wine. That’s secondary. The story is about Jesus. It’s not about science and whether this can happen; it’s not about alchemy and whether we might be able to repeat it. The point is what the miracle points to — that is, whom the miracle points to. Which is why John calls this a “sign.” See that in verse 11: “This, the first of his signs , Jesus did at Cana in Galilee, and manifested his glory. And his disciples believed in him.” A sign is something that points beyond itself. It signifies . And what does this miraculous episode signify in John 2? John says it “manifested [Jesus’s] glory.” That echoes what we saw a few weeks ago in John 1:14: “the Word became flesh and dwelt among us, and we have seen his glory , glory as of the only Son from the Father, full of grace and truth.” In this Gospel, John is giving us glimpses of the glory. John has seen Jesus’s glory and believed in him. And so he carefully writes what he’s seen, that we can see it too, with the eyes of faith. Verse 11 says that in doing this miracle, and revealing his glory, Jesus’s “disciples believed in him.” That, John says, in 20:31, is the purpose of the book, chapter 20, verse 31, “that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.” The Gospel of John was written to give us life (now and forever) in the name of Jesus by presenting him to us in his glory that we might find him compelling and believe in him. So, let’s ask this morning: How does this story breed faith in Jesus? I’ll highlight three in particular. Three Glories of Jesus Let me give you a word ahead of time about where we’re going at the end: I want to invite you to consider Jesus this morning like maybe you never have. I’m not going to ask you to raise a hand or walk to the front, but I am going to ask you not to get in the way of this Jesus decisively changing your heart and your life. I’m not asking you to make a decision today, as much as not get in the way . If you came here not believing in Jesus, or not quite sure what to think about Jesus, I’m asking you to let your guard down for a few minutes, and look with me at these three glories. See if Jesus presents himself to your soul as compelling, and whether he evokes your trust. 1. Jesus Is the Good Son (verses 1–5) First, he’s a human son to Mary, his earthly mother. Verses 1–3: “On the third day there was a wedding at Cana in Galilee, and the mother of Jesus was there. 2 Jesus also was invited to the wedding with his disciples. 3 When the wine ran out, the mother of Jesus said to him, ‘They have no wine.’” Put yourself in Mary’s shoes. She has raised this amazing boy, now a man. And while his sheer holiness must have been frustrating to her sin at times, can you imagine what it must have been like to have the sinless, eternal Son of God, in full humanity, as her earthly son? Just think of the ingenuity of Jesus. Somewhere along the way, her husband, Joseph, had died. We don’t know when or how. But now Jesus is in his thirties, and for years he has provided for his mother. She has leaned on him as her man, and what a good son he must have been. So, Mary’s helping with this wedding, perhaps for extended family, and they run out of wine (which is a huge disgrace at a wedding!). She comes to her son, who seems to always fix her problems. Just recently he left carpentry behind to take disciples and travel around as a teacher, and he’s there at the wedding with his disciples. So Mary tells him, “They have no wine.” Jesus, help. You always know what to do, my good son. Then comes verses 4–5 and Jesus’s surprising response: And Jesus said to her, “Woman, what does this have to do with me? My hour has not yet come.” 5 His mother said to the servants, “Do whatever he tells you.” Jesus’s response is abrupt. It puts distance between this good son and his earthly mother. Instead of calling her Mother , or something more endearing, he calls her “Woman.” Which is not disrespectful; it’s true. But it’s a stiff arm. And a surprise. As we move through the Gospel of John, we will see how Jesus’s mind and awareness is often operating at a different level than the person he is speaking with. Mary states the practical problem at hand: “They have no wine.” Jesus hears wine , and he thinks of his calling. The Old Testament has promised a coming messianic age in which, says Amos 9:13–14, “the mountains shall drip sweet wine, and all the hills shall flow with it. [God] will restore the fortunes of [his] people Israel, and they shall rebuild the ruined cities and inhabit them; they shall plant vineyards and drink their wine.” Jesus hears whispers of the coming age, which he has come to bring in, but there will be a price, and he says, “My hour has not yet come.” What will become very clear in the Gospel of John is that Jesus’s “hour” is the time of his death and resurrection — the moment of his glorification, when he’s lifted up on the cross to die for sins of his people, and then lifted up from the grave in the new life of the resurrection. And this hour that Jesus has coming will not come from any human initiative. No human will suggest the time and the way Jesus will bring in the new age. Not even his dear mother. Jesus will take his cues from his heavenly Father, not his earthly mother. And how does Mary, who could have been offended, respond? She responds humbly, in faith. She trusts him. This is an awesome moment for Mary. Jesus has just distanced her (his own family , his own mother), which is necessary but surely unpleasant for her. Yet she responds in faith , and gives the wedding servants the timeless advice “Do whatever he tells you.” Which is what she would tell us still today. So, in verses 1–5, we see that Jesus is the good son. He is the earthly son of Mary, the one she has relied on for years, and she trusts in him even when he gives her this necessary pushback. And even more than Mary’s good son, he is the Son of his heavenly Father, and does his Father’s will, as we will see. 2. Jesus Provides the Good Wine (verses 6–10) What does Jesus do next? Verses 6–8: Now there were six stone water jars there for the Jewish rites of purification, each holding twenty or thirty gallons. 7 Jesus said to the servants, “Fill the jars with water.” And they filled them up to the brim. 8 And he said to them, “Now draw some out and take it to the master of the feast.” So they took it. Verse 6 mentions the six stone jars used for Jewish rites of purification (key detail). To fill these, the servants must draw from a well about 150 gallons of water. This is no small job. It likely took some time. Mary has said, do whatever he tells you , and the servants do it, as much work as it is. Then, once they’ve completed the job, he says, “Draw now and carry to the master of the feast.” This is like the emcee today, the guy on the mic. What is Jesus doing with these six jars? Remember, Jesus already has in mind his “hour.” The coming hour of his death and resurrection, when he will usher in the new age, is not here yet, but in the meantime, he’s going to give this modest wedding, and these servants, and his disciples a glimpse of his coming glory. A taste of the glory. The stone jars were used for Jewish purification rites, for various washings according to old-covenant laws and traditions. And Jesus wants the servants to fill up these six stone jars to show that the old way, the old covenant, is coming to its fulfillment. Then Jesus will do something new. Jesus brings with him a new covenant, a new era, a new age, one dripping in sweet wine, rather than endless washings and ritual cleansings. The old was grace (huge water jars, filled to the brim); the new is grace in place of grace (1:16), the dawning age that drips with wine. Now look at verses 9–10: When the master of the feast tasted the water now become wine, and did not know where it came from (though the servants who had drawn the water knew), the master of the feast called the bridegroom 10 and said to him, “Everyone serves the good wine first, and when people have drunk freely, then the poor wine. But you have kept the good wine until now.” Like Mary speaks even better than she knows in verse 5 (“Do whatever he tells you”), now the master of the feast speaks even better than he knows: “you have kept the good wine until now.” The master of the feast thinks it was the bridegroom who provided the good wine, but the servants know it’s Jesus. It’s Jesus who kept the good wine till now. And it’s Jesus’s Father who in his perfect timing and plan has kept his good wine for now. Ultimately, what the master of the feast says is true about God, and about the way he works in the world and in history, and in particular in the old covenant with Moses and now the coming new covenant in Jesus: God has kept the good wine until now. By “now,” John means the church age — from the first coming of Christ until his second. We live now in the era of the new covenant; membership for God’s people is not by birth, but new birth; not by family, but faith; and so the new covenant rituals, baptism and the Lord’s Table, are based on faith, not family. The church is not a group of people born into Christian families; the church is a born-again people. What about the significance of wine here? The wine of the new covenant has multiple meanings. First is the Old Testament imagery: wine is associated with joy and celebrations, feasts and weddings. God’s Messiah will come to rescue his people and bring them into joy, gladness, celebration, song. And yet, what else does wine represent (especially in these jars of purification)? It’s red, like blood. And if you drink too much of it, it makes you stagger. Which is why a cup of wine can represent blessing or curse, depending on the context and use. The wine of this new covenant is rich with meaning. On the one hand, it’s the joy and celebration of God’s people finally united to him and near to him, living with him in final bliss. And on the other hand, the cup also represents the curse we deserve, which Jesus drinks to the bottom as he sheds his blood for us. At the cross, Jesus drinks the cup of our sin, that we might drink his cup of joy. (You might ask, whether this use of wine in John 2 has practical significance for us today, in whether we choose to partake, or not, in alcohol. It’s a good question, but not the main point here. Let me save that for the article in the church email this Friday.) The point in the Old Testament prophecies and the point here is the glory of Jesus. He brings such blessing and joy and celebration, that wine, among other pointers, signifies the riches and abundance of his goodness and glory for his people. So, Jesus is the good Son, and he provides the good wine of a new-covenant relationship with God in him. And finally . . . 3. Jesus Embodies the Good Groom (verse 9) Verse 9 mentions the bridegroom : “the master of the feast called the bridegroom .” This is the man whose wedding it was — and he was responsible for the feast. And when it is discovered that the wine has run out, he’s the one on the hook. This is his oversight, his failure. So, by turning the well water into wine, Jesus is getting the bridegroom off the hook, and in doing so he’s showing that he himself is a superior bridegroom. In the next chapter, just a few hundred words away, in John 3:29, John the Baptist will talk about Jesus as the bridegroom and himself as the bridegroom’s friend. John says, I am not the Christ, but I have been sent before him. 29 The one who has the bride [the people, the church] is the bridegroom. The friend of the bridegroom, who stands and hears him, rejoices greatly at the bridegroom’s voice. Therefore this joy of mine is now complete. 30 He must increase, but I must decrease. (Elsewhere in the Gospels, Jesus portrays himself as the bridegroom in Matthew 9:15; 25:1, 5, 6, 10; Mark 2:19–20; Luke 5:34–35.) So, what’s the bridegroom image mean, related to Jesus? He came, as the divine Son of God, to care for his people, the church, like a good husband. To save all who believe in him from their sins. And to love and lead and protect and provide for his bride, the church. To be our ever-strong, ever-providing, ever-reliable, ever-loving husband. Not just individually, but especially together as the church. This good Son, who provides the good wine, embodies the good groom. In Jesus, God himself has taken on our flesh and blood, that he might give his flesh for us, and shed his blood for us — which brings us to the Table, and with it, the invitation I mentioned at the beginning. Take the Next Step Okay, I’m not asking anyone to raise a hand or walk to the front, but I am asking you: Are you seeing any glory? Is this Jesus moving on your soul, in any compelling way? Is he opening your eyes? Is he stirring in your soul? If he is, I want to encourage you to welcome his work. Receive him. Embrace him. A miracle is in progress. Let it happen; don’t try to stop it. What’s next? You could start with a very simple conversation with someone you came with, or with Jonathan or me. We’ll be here at the front after the service if you want to speak with a pastor . And for any here who would say that you believe, but have not yet been baptized, to identify publicly with Jesus, we have a baptism on March 2. And for the kids among us, say, ages 8-12, including teenagers too. Maybe you’ve grown up in the church, and you believe in Jesus, and it can be tough to know when to take the step to move toward baptism. We want to help with that this spring. Pastor Mike Schumann and I will be doing a two-week baptism class for kids during Sunday School on April 6 and 13. Sign up online. For the rest, who have believed in Jesus, and been baptized in his name, we come to this Table to drink his cup of blessing. Jesus drank the cup of our curse and shed his own blood, that through faith in him, we might have the good Son as our all-supplying bridegroom.…

Sermons | Cities Church

1
See and Share Jesus

7 weeks yang lalu

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John 1:35-51, 35 The next day again John was standing with two of his disciples, 36 and he looked at Jesus as he walked by and said, “Behold, the Lamb of God!” 37 The two disciples heard him say this, and they followed Jesus. 38 Jesus turned and saw them following and said to them, “What are you seeking?” And they said to him, “Rabbi” (which means Teacher), “where are you staying?” 39 He said to them, “Come and you will see.” So they came and saw where he was staying, and they stayed with him that day, for it was about the tenth hour. 40 One of the two who heard John speak and followed Jesus was Andrew, Simon Peter’s brother. 41 He first found his own brother Simon and said to him, “We have found the Messiah” (which means Christ). 42 He brought him to Jesus. Jesus looked at him and said, “You are Simon the son of John. You shall be called Cephas” (which means Peter). 43 The next day Jesus decided to go to Galilee. He found Philip and said to him, “Follow me.” 44 Now Philip was from Bethsaida, the city of Andrew and Peter. 45 Philip found Nathanael and said to him, “We have found him of whom Moses in the Law and also the prophets wrote, Jesus of Nazareth, the son of Joseph.” 46 Nathanael said to him, “Can anything good come out of Nazareth?” Philip said to him, “Come and see.” 47 Jesus saw Nathanael coming toward him and said of him, “Behold, an Israelite indeed, in whom there is no deceit!” 48 Nathanael said to him, “How do you know me?” Jesus answered him, “Before Philip called you, when you were under the fig tree, I saw you.” 49 Nathanael answered him, “Rabbi, you are the Son of God! You are the King of Israel!” 50 Jesus answered him, “Because I said to you, ‘I saw you under the fig tree,’ do you believe? You will see greater things than these.” 51 And he said to him, “Truly, truly, I say to you, you will see heaven opened, and the angels of God ascending and descending on the Son of Man.” Can you recall the first time that you really saw Jesus? The first time you truly began to understand who he is? The first time when all his goodness, all his glory, all his worth began to really sink in and you saw him? You saw him. And, in a moment, your entire life recentered around him? For some in this room, that moment may have happened a long time ago. Perhaps when you were very young. For others, it may have happened fairly recently. For still others, you may not recall a specific moment, but perhaps a season, where it just steadily grew more and more apparent to you, “Jesus is King, Jesus is everything.” For some here, you may have no idea what I am talking about right now. You’ve never seen Jesus this way. Perhaps you want to. Perhaps you’re open to it. If that’s you, be assured, you are in the right place, because this morning our text is really about two things: Seeing Jesus (in the ways just described), and sharing Jesus. People will see Jesus, really see him. Then, they’ll go and share Jesus with someone else. As a result, that someone else will also see Jesus. On and on and on It is the heartbeat of this text — Jesus seen, Jesus shared, Jesus seen, Jesus shared. It is also the heartbeat of the church. At least, it ought to be. For if we truly are seeers of Jesus, then it only makes sense for us to be sharers of Jesus as well. Toward that end then, we’re going to trace this story of Jesus seen and Jesus shared with an eye toward two encouragements for sharing Jesus with others. So, Jesus seen, Jesus shared, and, along the way, two encouragements for sharing Jesus with others. Let’s pray and ask God for his help… Alright, so Jesus seen, Jesus shared. And that first one, Jesus seen, has already shown up in John. In John 1:14, John the Apostle writes, “And the Word [Jesus] became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.” In John 1:32, John the Baptist says of Jesus, “I saw the Spirit descend from heaven like a dove, and it remained on him.” And in verse 34, John the Baptist says again, “I have seen and have borne witness that this is the Son of God.” So Jesus has been seen. And now, beginning in verse 35, Jesus is going to be seen by more and more. Look with me at John 1:35. Jesus Seen: Andrew and the Other Disciple “The next day again John [that is, John the Baptist] was standing with two of his disciples…” Two of his followers. Men who, as followers of John, would’ve already been interested in spiritual matters and expecting John’s invitation to go forth as Jesus followers. It’s no surprise then that, in verse 36, these two disciples do exactly that. Upon hearing John proclaim, “Behold the Lamb of God!” they immediately turn and go after Jesus… And just imagine the smile upon John’s face when they did! “At last, they’ve found him!” Well, Jesus sees these two former disciples of John now following him and asks, verse 38: “What are you seeking?” “What is it that you want?” What are you following me for? Are they in search of entertainment? Wanting to see impressive miracles and hear captivating speeches? Are they in search comfort? Hoping Jesus will solve all their problems and make their lives easier? Are they hoping for wealth and prosperity, and thinking Jesus is the way to get it? Are they looking for a supplement to an otherwise fairly good life? There’s more than one reason to go after Jesus, right? So Jesus asks, “What are you seeking?” Their answer, still verse 38, “‘Rabbi’ (which means Teacher), ‘where are you staying?’” It is a good response. Better, in fact, than they perhaps knew. For the truth of the matter is what these two men most needed in that moment — more than they needed anything else in all the world — was to simply be near to Jesus. Their souls, whether they knew it or not, were dying for nothing less than him. And, indeed, so are ours. Amazingly, Jesus doesn’t respond by saying, “Get away from me.” Or, “Show me your credentials.” Neither does he merely give them his address, which alone would’ve been a kindness to them. Instead, he invites them in. He invites them near. Verse 39, “Come and you will see .” See what? At one level, they were going to see Jesus — a man who looked just like them. Two eyes, ten fingers, ten toes. And they were going to see him in a home — one that looked just like theirs. Small, simple, nothing to write home about. But at a whole other level, while in that home, while listening to Jesus, they were going to see that this was no ordinary man. This, Jesus, was indeed the long-awaited Messiah. The long-awaited Christ. The promised descendant of David, who would defeat God’s enemies, build a house for God’s name, and sit upon a throne of glory forever and ever. Hence, Andrew’s words to his brother following this event: Verse 41, “‘We have found the Messiah’ (which means Christ).” That’s what Andrew saw in Jesus. And his first thought afterwards was, “I want my brother to see it too.” Verse 40, “One of the two who heard John speak and followed Jesus was Andrew, Simon Peter’s brother. 41 He first found his own brother Simon and said to him, ‘We have found the Messiah’ (which means Christ).” You catch the flow of the story so far? John the Baptist sees Jesus. He then shares Jesus with his disciples, “Behold [it means look! See!] the Lamb of God.” Those disciples go and see Jesus. At least one of them, Andrew, then goes and shares Jesus with his brother. Jesus Seen: Peter So, verse 42, Andrew brings his brother, Simon Peter, to Jesus. And Jesus says of him, verse 42, “‘You are Simon the son of John. You shall be called Cephas’ (which means Peter).” Now, in that moment, did Peter see in the face of Jesus the same Christ, the same Messiah, that his brother Andrew saw? We don’t know. The text doesn’t tells us. But what we do know, from the rest of the New Testament, is that Peter did eventually see it. In Matthew 16, Jesus asks Peter, “Who do you say that I am?” Peter’s answer was remarkably similar to his brother’s. Matthew 16:16, “You [Jesus] are the Christ [Messiah], the Son of the living God.” So Jesus seen, Jesus shared, Jesus seen, Jesus shared. But one thing I want to note amidst this continued rhythm is what appears to be just the slightest degree of variance. And the variance is regarding who the particular persons are who are doing the seeing and sharing. For example, the whole thing begins with what we might call the spiritual A-team of that time. John the Baptist sharing Jesus with his disciples. But then it moves to one of those disciples (Andrew) sharing Jesus with Peter (who, unlike his brother, is not labeled a disciple). John the Baptist → one of his disciples → someone who was not a disciple. Now, if we’re meant to detect that slight shift, and I believe we are, then it seems we’re also meant to detect an even greater shift in what comes next. Namely, the sharing of Jesus by someone who had not been a disciple of John, with someone who, at least initially, puts up some resistance. See it with me in verse 43. Jesus Seen: Philip Verse 43, “The next day Jesus decided to go to Galilee. He found Philip…” Again, nothing here about Philip being a disciple of John (like Andrew), nor a sibling of a disciple of John (like Peter). Nevertheless, Jesus finds him anyways, and says, “Follow me.” It’s a call much like that of Andrew’s in verse 39, “Come and you will see.” And the effect is likewise similar. Just as Andrew, after seeing Jesus, went and shared Jesus with Peter, so Philip, having now seen Jesus, goes and finds Nathanael. Look with me at verse 45: “Philip found Nathanael and said to him, ‘We have found him of whom Moses in the Law and also the prophets wrote...” That’s basically long-hand for we have found the Messiah. The Christ. The one foretold by Moses and the prophets. But then comes a wrinkle. Still verse 45: “‘We have found him of whom Moses in the Law and also the prophets wrote, Jesus of Nazareth , the son of Joseph.’” Not Wanting to See Jesus? Now, pause here for a moment. Do you know why those two disciples of John, back in verse 37, went after Jesus in the first place? I know we’re moving backward here a little, but stay with me. Do you know what it was that allowed those two disciples of John, as well as Peter, as well as Philip, to see Jesus? To have interest in Jesus? To come to the point of understanding Jesus for who he truly was? Was it the fact that they were living in a time when people commonly thought about and talked about spiritual things? That they had grown up in a context, ancient Judaism, where people commonly anticipated the coming of the Messiah? Do you understand their spiritual interest and spiritual sight to be a direct result of them being pre-conditioned and predisposed towards it? If you do, then you likely already put these men of John 1 into a category far different than all the unbelievers currently around you. Your co-workers, after all, don’t seem to ever think about spiritual things. Your neighbors aren’t on the lookout for a coming Messiah. And since they’re not, then we’d certainly not expect them to, if they were to have Jesus shared with them, actually go after him the way Andrew, Philip, and Peter did, right? Brothers and sisters, could I remind us of something this morning? God is the one who draws the human heart, not worldviews. God is the one who woos people to himself, not cultural contexts. To be sure, God often uses God-conscious worldviews and God-focused contexts to draw people to himself. Hence, the many people in this room who grew up in a Christian home and are now Christians themselves. But remember what God tells us in the Word about the human heart. It is a thing far too dead in sin and far too set on following the course of this world for any mere context — no matter how God-conscious, God-focused it may be — to draw them to Jesus. Do you know why Andrew left John to go after Jesus? Do you know why Philip saw Jesus as Messiah? Do you know why you and I are worshipers of Jesus today? It is because God worked a miracle! Had he not, not one of us — neither you, nor me, nor Andrew, nor Philip — would’ve ever gone after Jesus, at least not in a way that’d be of any spiritual profit. The truth is that in order for anyone to ever truly see Jesus, God has to work a miracle. God has to draw them in to see. And, that’s exactly the work that God has been doing for the last 2,000 years. First Trait And so, the first encouragement for sharing Jesus with others: God draws people in to see. People who are far from him, who are initially disinterested in him. People who claim to be dead set against him. God draws people in to see. Because he can, and because he wants to. So, we put in our effort. We still extend the invitation. Andrew got his brother. Philip pursued Nathanael. But God is the one who ultimately draws people in to see. He did so with each one of us who are believers in this room this morning. He did it, and he can do it again. God draws people in to see. Now, back to our wrinkle: Philip talking to Nathanael. Jesus Seen: Nathanael (part one) Verse 45, “We have found him of whom Moses in the Law and also the prophets wrote, Jesus of Nazareth , the son of Joseph.” Now look right there. Nathanael was not expecting, let alone looking for, a Messiah from the Podunk city of Nazareth. He’d not been pre-conditioned for that. His worldview couldn’t seem to put those two details together which is why he responded the way he did in verse 46, “Can anything good come out of Nazareth?” Philip does not take that as a sign he should give up. “Whoa, okay man, sorry I brought it up. I guess I’ll cross you off my list of potential converts.” No, he doesn’t do that. Instead, he just says, “Come and see.” And Nathanael does! Amazing. Second Trait Now, here is a second encouragement for sharing Jesus with others. First encouragement: God draws people in to see. Second encouragement: Jesus is a sight worth seeing. Here’s what I mean… Philip did not try and lure Nathanael in with treats and trinkets and balloons, though those things in and of themselves are not bad. Philip did not launch into a philosophical argument or verbal challenge of how Nathanael’s worldview was wrong and his own was right, though there may be a place for that. And Philip certainly did not waiver, thinking, “Perhaps Nathanael’s right. Perhaps a Messiah from Nazareth really is a bit far-fetched. Unimpressive. Unlikely.” Philip did not do any of those things, and you know why he didn’t? Because Philip had seen Jesus! He had seen his glory, seen his goodness, seen his power, seen his beauty. He had seen, in Jesus, the greatest thing he had ever beheld in his entire life. Therefore, his one and only aim in that moment was to just get Nathanael in front of Jesus. Just get him to lift his eyes up to Jesus and see him too! I mean, Jesus can take it from there. His glory, glory as of the only Son from the Father, full of grace and truth, is more than sufficient to captivate any unbeliever no matter how seemingly far from him. Jesus is a sight worth seeing. Do we know this? Do we believe this? Are we convinced that if our unbelieving neighbor, our unbelieving co-worker, could just see Jesus, that that’d be enough? Brothers and sisters, Jesus is not a semi-impressive individual. He walks on water. He gives sight to the blind. He heals the paralyzed. He never lies. Never sins. Never disappoints. His love is deep beyond measure. He is God in the flesh! He is a sight worth seeing. So, first encouragement: God draws people in to see. Second encouragement: Jesus is a sight worth seeing. Now, back to Nathanael. Jesus Seen: Nathanael (part two) Philip and Nathanael go to see Jesus. Turns out, Jesus is way ahead of them. Verse 47, “Jesus saw Nathanael coming toward him and said of him, ‘Behold, an Israelite indeed, in whom there is no deceit!’ Nathanael said to him, ‘How do you know me?’ Jesus answered him, ‘Before Philip called you, when you were under the fig tree, I saw you.’” Nathanael’s jaw drops. His eyes widen. He then answers, “‘Rabbi, you are the Son of God! You are the King of Israel!’” Nathanael saw Jesus. Now note: when we see that phrase, “Son of God!”, it sounds like Nathanael is calling Jesus God — calling Jesus divine. And while Jesus is God, fully divine, it’s far more likely that what Nathanael meant by “Son of God” in this text was Jesus is Messiah. Jesus is the King of Israel, just as he says next. And the reason for that is because the Messiah, the long-awaited king-figure of the Old Testament is also called a son of God. Psalm 2:7, “I will tell of the decree: The Lord said to me, ‘You are my Son; today I have begotten you.’” 2 Samuel 7:14, God says, “I will be to him a father, and he shall be to me a son.” So it seems Nathanael, Andrew, and Philip are all essentially saying the same thing in slightly different ways in this text — Jesus is the Messiah. And Jesus receives all the variations of that title that they give him. It’s interesting. Remember earlier when John the Baptist had rejected all his supposed titles… “Are you the Christ? No. Are you Elijah? No. Are you the Prophet? No.” Here, Jesus receives all his titles: Lamb of God, Messiah, One who Moses and the prophets wrote, Son of God, King of Israel. “Yes”, says Jesus, “I am Messiah. And now, watch as I blow the lid off your understanding of who the Messiah really is.” Jesus Seen As Greater Verse 50, “Jesus answered him, “Because I said to you, ‘I saw you under the fig tree,’ do you believe? You will see greater things than these.” Greater than the Messiah? Really? Verse 51, “And he said to him ‘Truly, truly, I say to you [and the “you” here is plural, so he’s referring to more than just Nathanael], you will see heaven opened, and the angels of God ascending and descending on the Son of Man.” That’s incredible. What Jesus just did is take two major Old Testament references, smush them together, and say they’re all about him. Let’s take that first one, “…you will see heaven opened, and the angels of God ascending and descending…” It’s a reference to Jacob’s vision in Genesis 28. When Jacob, in his sleep, saw a ladder connecting heaven and earth, with angels going up and down on it. And it’s his interpretation of the event that is truly breathtaking. Listen for the emphasis, Genesis 28:16, “Jacob awoke from his sleep and said, ‘Surely the Lord is in this place, and I did not know it.’ And he was afraid and said, ‘How awesome is this place! This is none other than the house of God, and this is the gate of heaven .’” The gate. The doorway. The point of entry between earth and heaven. Jesus, taking ahold of that story, is now saying here, “I am that gate. I am that point of entry between heaven and earth. The angels are going to ascend and descend upon me.” “And who am I? Well, I am the Son of Man.” This is a reference to Daniel 7. And I’m going to read it, and what I want you to mainly focus in on is where this scene from Daniel 7 is taking place. Daniel 7:13-14, I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man , and he came to the Ancient of Days [that’s God the Father] and was presented before him. And to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed. Where is this vision taking place? It’s taking place in heaven. The Son of Man is King, in other words, not just of Israel, but all of heaven. And Jesus is saying “that’s me.” Jesus can be the gate between earth and heaven because he’s come from heaven down, for his people, with the invitation, “I’m going back up to reign as King, and if you receive me, then I will take you back with me to be where I am. Andrew, Philip, Nathanael, you see that I am the Messiah. You will soon see that I am a Messiah far greater than anything you ever expected.” Welcome Others to See Him Too Friends, have you seen Jesus? Has God drawn you in to see Jesus? Has he been revealed to you through God’s Word and in God’s church? Has the sight of Jesus changed your life? Changed your eternity? Be encouraged, share Jesus with others. Share Jesus with others. Invite your neighbor, though he may not care two cents about Christianity, to come and read the Bible with you. Invite your co-worker, though she thinks little if ever upon spiritual matters, to listen to a sermon on the gospel. Invite your family member, though they may be dead set against all forms of organized religion, to hear what you so love about Jesus. And invite people here. Invite them to see Jesus in the book of John. I know there aren’t often a lot of empty seats left, but look, I’ve been around this church enough to know that if you come even just 15 minutes early you’ll have plenty of seats to choose from. Invite people to see Jesus. They will not be disappointed. Jesus is a sight worth seeing, and God can draw them in to see him. The Table Now, what brings us to the table this morning is the fact that Jesus, Messiah, King of Heaven came down to earth, ultimately, to die for the sins of the world. He shed his blood, had his body broken, so that forgiveness of sins could be made possible for those who receive him — so that forgiven people could rise with him into heaven for all eternity.…

Sermons | Cities Church

1
Foundations for the Future

8 weeks yang lalu

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Psalm 19, The heavens declare the glory of God, and the sky above proclaims his handiwork. 2 Day to day pours out speech, and night to night reveals knowledge. 3 There is no speech, nor are there words, whose voice is not heard. 4 Their voice goes out through all the earth, and their words to the end of the world. In them he has set a tent for the sun, 5 which comes out like a bridegroom leaving his chamber, and, like a strong man, runs its course with joy. 6 Its rising is from the end of the heavens, and its circuit to the end of them, and there is nothing hidden from its heat. 7 The law of the Lord is perfect, reviving the soul; the testimony of the Lord is sure, making wise the simple; 8 the precepts of the Lord are right, rejoicing the heart; the commandment of the Lord is pure, enlightening the eyes; 9 the fear of the Lord is clean, enduring forever; the rules of the Lord are true, and righteous altogether. 10 More to be desired are they than gold, even much fine gold; sweeter also than honey and drippings of the honeycomb. 11 Moreover, by them is your servant warned; in keeping them there is great reward. 12 Who can discern his errors? Declare me innocent from hidden faults. 13 Keep back your servant also from presumptuous sins; let them not have dominion over me! Then I shall be blameless, and innocent of great transgression. 14 Let the words of my mouth and the meditation of my heart be acceptable in your sight, O Lord, my rock and my redeemer. I’m calling this message, “Foundations for the Future of Cities Church.” There are more than two foundational pillars of this church. But I’m going to focus on two because Psalm 19 focuses on two. The first foundation is the glory of God . The second foundation is the word of God . And these two foundations answer the questions, “What is ultimate reality?”—the glory of God, and “What is ultimate truth?”—the word of God. And what we will see is that the glory of God and the word of God find a perfect, personal union in the Son of God Jesus Christ, our Rock and our Redeemer: “The Word became flesh and dwelt among us, and we have seen his glory , glory as of the only Son from the Father, full of grace and truth” (John 1:14). If you’re a child listening to me right now, you might be thinking, “Wow, that’s a lot of big words. I’m not sure this sermon is going to be for me.” Listen carefully as I point something out. Every child I’m aware of who has been taught along the way that there is a great God who made everything, eventually asks, “Daddy, who made God?” “Where did God come from?” Which is the same as asking, “What is ultimate reality?” This sermon is about the questions of children. The great questions are children’s questions. When a child is taught very early, “You must always tell the truth. You should never lie. Don’t ever say something is true when it’s not true.” Sooner or later a child is going to ask, “Daddy, who decides what’s true?” And that’s the same as asking, “What is ultimate truth?” By reality I mean what is. And by ultimate reality I mean what has always been, and which defines all of reality, namely the glory of God. God never had a beginning. He has always been there. And he has always been glorious. Ultimate reality is glorious, because God is glorious – infinitely great, infinitely beautiful, infinitely valuable. Everything else, including the entire universe, and 8 billion human beings, is secondary, dependent, derivative. Ultimate reality is the glory of God. By truth I mean reliable communication of what is, and what ought to be. And what ought to be is defined by what is , which is why God said, “You shall be holy because I am holy” (1 Peter 1:16). Holy is what I ought to be. Why? Because ultimate reality is holy. And what ought to be is determined by what ultimately is . “You shall be holy because I am holy.” I was led to choose Psalm 19 as the focus of this message largely because I am so burdened by the prevalence today of a kind of Christian who does not like to think in terms of ultimate reality and ultimate truth. They are allergic to those categories. They are kept at a distance and in their place are malleable, fuzzy ideas of tolerance, acceptance, love, justice, compassion, respect, openness. But as soon as you bring ultimate truth or ultimate reality to bear on any of those ideas so as to give them some measure of definition and clarity there is resistance. Truth and reality are felt to be a kind of straight jacket, limitation, constriction, restraint. Even though Jesus said, “You will know the truth, and the truth will set you free . . . . So if the Son sets you free, you will be free indeed” (John 8:32, 36). So the burden that I bring this morning is to say, Cities Church, if the ultimate reality of the glory of God and the ultimate truth of the word of God cease to be the cherished pillars of this church, you will cease to be a true church. And if the kind of Christian that is allergic to ultimate truth and ultimate reality and the clarity and the definition and the doctrine that flows from them gravitate into the eldership of this church, that will be the beginning of the end. I believe you have a body of elders now that get this just right. Follow them as they follow Christ. Exult joyfully in the ultimate reality of the glory of God. Exult joyfully in the ultimate truth of the word of God. And exalt personally and gladly in the perfect union of the glory of God and the word of God in the son of God our rock and our redeemer Jesus Christ. You will see in just a moment why I stress the words, “joyfully,” and “gladly.” Now turn with me to Psalm 19. And if you think that was a long introduction, in fact it was exposition of this chapter. Everything I have just said flowed from my meditations on this chapter and I believe is explicit or implicit in Psalm 19. We have not been spinning our wheels. Verses 1-6 is about the ultimate reality of the glory of God. Verses 7-11 is about the ultimate truth of the word of God. And verses 12-14 is David’s response climaxing in the reference to the Lord as he is Rock and his Redeemer. 1. What Is Ultimate Reality? The heavens declare the glory of God, and the sky above proclaims his handiwork. 2 Day to day pours out speech, and night to night reveals knowledge. 3 There is no speech, nor are there words, whose voice is not heard. 4 Their voice goes out through all the earth, and their words to the end of the world. In them he has set a tent for the sun, 5 which comes out like a bridegroom leaving his chamber , and, like a strong man, runs its course with joy. 6 Its rising is from the end of the heavens, and its circuit to the end of them, and there is nothing hidden from its heat. (Psalm 19:1–6) What’s the point of those six verses? There is not a single word there about you or me or any human being. Those verses are entirely about God and how his glory is revealed. What is David doing? He is answering the question: what is ultimate reality? What is behind the universe? What’s the point of the stars and the moon and the sun and everything we see? And his answer is: The point of the universe is to declare that God is glorious . And to proclaim that a glorious God built this with his hands. Sometimes you will hear a skeptic say, “If Christianity is true, why are there billions of light years of space and as far as we know trillions of uninhabitable stars many of which are millions of times bigger than the sun, while earth and its history is a tiny blue dot in the midst of this wild, vast universe of unimaginable power?” The message of the universe is not first about us. It’s about God. In fact, since David said he built this with his hands, and psalm eight says he did it with his fingers, we may conclude it was easy, and is very much like a peanut that he carries in his pocket. The point of the universe is that God is glorious. Verses 1-2 speak of the heavens declaring and proclaiming and pouring out speech , all of which sounds as if we are supposed to hear something. But verse 3 clarifies: “There is no speech, nor are their words.” This is a wordless declaration, a speechless proclamation. Then that last phrase in verse 3 (“whose voice is not heard”) I think means something like this: The heavens have a voice, but it is not a heard voice. It’s a seen voice. Because he goes right on to say in verse 4 their voice goes out through all the earth and their words to the end of the world. A voice without speech, words without words. And there is no limit to this voice that we hear with our eyes—this declaration, this proclamation that we hear by seeing the work of God’s hands. You remember the way Paul picked this up in Romans 1:20, “God’s invisible attributes, namely, his eternal power and divine nature, have been clearly perceived . . . in the things that have been made” (Rom 1:20). Then, perhaps most amazing of all, from the end of verse 4 through verse 5 David zeros in on the sun. And what he says about the way the sun proclaims the glory of God is mind-boggling. “In them he has set a tent for the sun, which comes out like a bridegroom leaving his chamber, and, like a strong man, runs its course with joy.” When you look at the declaration of the glory of God in the rising of the sun to its setting, what you are to see is a glory — a divine glory — that is like a bridegroom coming out of his tent and walking toward his wedding. What you are to see is a glory — a divine glory — that is like a strong runner who loves to run and therefore runs with joy. Picture Eric Liddell, Chariots of Fire, head back, arms flailing, smile on his face, feeling a joyful pleasure of God on his life. What’s the point? I mean stop and think, this is amazing. This is mind-boggling. What else can the message be but that when you rightly see the glory of God it is an ecstatically happy glory. Happiness in God who thought this up, to make it this way. And happiness in us if we rightly see and savor the revelation of God’s glory. I remember the night of December 20, 1968, lying alone on my bed in the motel room in Barnesville, Georgia, the night before I was to marry Noël, and thinking tomorrow morning is the day I have wanted for two and a half years. And I was so happy. Still am. If you see the glory of God as it really is, this will be part your experience—the enjoyment of the glorious overflow of God’s joy. And David is not ignorant, nor was Jesus, of the horrible suffering of this world. Jesus said that God makes the sun rise on the evil and the good. David wrote before antibiotics, before anesthesia, before any knowledge of infection, before motors, or electricity, or refrigeration, or indoor plumbing, or central heating, or air conditioning, or 911. It was a hard and brutal world. And in spite of everything, when he looked up at the rising of the sun he saw a bridegroom on his way to his wedding, and a man running with joy. That’s why I said, “Cities Church, exult joyfully in the ultimate reality of the glory of God.” 2. What Is Ultimate Truth? Now we turn to verses 7-11 which focus on the ultimate truth of God’s word. How are verses 7-11 with their focus on the ultimate truth of God’s word, connected to verses 1-6 with their focus on the ultimate reality of the glory of God? There is more than one right answer to that question. One answer is that verses 7-11 are written to answer the question: “What if I look at the heavens and I don’t experience the glory of God and the gladness of a bridegroom or a happy runner? Is there something wrong with my eyes? Is there something inadequate about the heavens?” And I think David’s answer to those two questions is yes. God’s revelation of himself in nature is inadequate for all that God wants us to know and experience of his glory. And yes, there is something wrong with our eyes, and looking at nature cannot fix it, but the written word of God can. As I read these verses look for six ways the written word of God is named, nine ways the word of God is described, and seven ways the word of God affects the reader. The law (instruction) of the Lord is perfect, reviving the soul ; the testimony of the Lord is sure, making wise the simple ; 8 the precepts of the Lord are right, rejoicing the heart ; the commandment of the Lord is pure, enlightening the eyes ; 9 the fear of the Lord [viewed as the focus and aim of the word] is clean, enduring forever ; the rules of the Lord are true, and righteous altogether. 10 More to be desired are they than gold , even much fine gold; sweeter also than honey and drippings of the honeycomb. 11 Moreover, by them is your servant warned ; in keeping them there is great reward . He names God’s word as law (instruction), testimony (God’s witness), precepts, commandments, fear, and rules. He takes the one diamond, the word of God, Scripture, and turns it so six of it’s facets show. Then he describes it. God’s word is perfect, sure, right, pure, clean, true, righteous, more precious than gold, sweeter than honey. In other words: It is complete , it contains all you need as a reader or a listener in order to know God as he ought to be known. It is flawless and will never mislead you. It is precious beyond estimation, because in its completeness and flawlessness—more valuable than the most valuable thing on earth, and sweeter than the sweetest thing on earth. And then he gives the amazing effects of this word on us. It revives (v. 7a). It gives life. You, O Lord, have the words of life. It makes the simple wise (v. 7b), keeps you from being a fool. It creates joy in the heart (v. 8a) for example, when it goes beyond sunshine, and shows the final meaning of the bridegroom and the runner. So the ultimate reality of God’s glory and the ultimate truth of God’s word are both joyful. They both are designed by God to make us glad forever. It enlightens the eyes (v. 8b)—which many of us need when we look at God’s glory in nature, because we don’t see the bridegroom exulting or the runner rejoicing. It endures forever (v.9a) and will never let you down. It keeps back from sin (v. 11a) and leads to final great reward (v. 11b). In other words, God’s communication in his Word is fuller and more effective than God’s communication in nature. Both are good and do what they were appointed to do. But the Word is better. I called the glory of God in verses 1-6 ultimate reality because the point of those verses was that the glory of God is why the universe exists. The glorious God was there before anything else. Everything else exists because of God to show the glory of God, and therefore the glory of God is ultimate. There is nothing before or under or over the glory of God. It is ultimate reality. And the reason I call the word of God ultimate truth in verses 7-11 is because of the sixfold repetition: law of the Lord , testimony of the Lord , precepts of the Lord , commandment of the Lord , fear of the Lord , rules of the Lord . Nothing is repeated more often than this. The word, the Scriptures are from God and about God and for God. And God is ultimate. He speaks the truth (v. 9), and since he is God the truth he speaks is ultimate truth. Cities Church, these are two absolutely essential foundations for your future. The glory of God as ultimate reality and the word of God as ultimate truth. Without these you will not be a true church. But there is a paradox here. When a church embraces the glory of God and the word of God as a treasure better than gold and the sweetness better than honey two things happen: joy overflows like a bridegroom coming out of his tent, and humble brokenheartedness bounds. The more clearly you see the beauty of God’s holiness, his glory, and more deeply you are pierced by the living word of God, the happier you will be because of him, and the sadder you will be because of yourself. The more sweetly you embrace the glory of God, the more keenly you are aware of impurities in yourself. Other words at the end of verses 1-11, we need a Redeemer. We Need a Redeemer Let’s read verses 12-14, Who can discern his errors? Declare me innocent from hidden faults. 13 Keep back your servant also from presumptuous sins; let them not have dominion over me! Then I shall be blameless, and innocent of great transgression. 14 Let the words of my mouth and the meditation of my heart be acceptable in your sight, O Lord, my rock and my redeemer. The last word of the Psalm, in Hebrew and English, is “Redeemer.” Justification by faith was a reality in the Old Testament. The apostle Paul based his teaching on Abraham. That’s what David means when he says in verse 12, “Declare me innocent from hidden faults.” People who are not innocent in the presence of God’s glory need to be declared innocent. You do. I do. But for God to be just and yet declare guilty people to be innocent there needs to be a Redeemer. A very special kind of Redeemer. So God’s word teaches us in Romans 3 that God put Jesus Christ forward as a Redeemer because God had passed over former sins like David’s, and so that he could pass over ours and declare us innocent and keep us back from the sin that leads to death. The Old Testament sacrifices, the Old Testament priests, could not do it. The glory of God and the word of God need to be more then the voice of nature and the voice of scripture. They needed to become a redeemer—a perfect personal union of the glory of God and the word of God. And that’s who Jesus Christ is. John 1:14, “The Word became flesh and dwelt among us, and we have seen his glory , glory as of the only Son from the Father.” So there is a third foundational pillar for Cities Church. The first is that ultimate reality is the glory of God. The second is that ultimate truth is the word of God. And the third is that ultimate reality and ultimate truth came to us in Jesus Christ our Redeemer. Therefore, Cities Church, on your tenth anniversary, declare this: We will be built on and we will rejoice in the foundations of the glory of God and the word of God and the son of God as a treasure “more to be desired are they than gold, even much fine gold; sweeter also than honey and drippings of the honeycomb.”…

Sermons | Cities Church

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The Voice

9 weeks yang lalu

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John 1:19-34, 19 And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, “Who are you?” 20 He confessed, and did not deny, but confessed, “I am not the Christ.” 21 And they asked him, “What then? Are you Elijah?” He said, “I am not.” “Are you the Prophet?” And he answered, “No.” 22 So they said to him, “Who are you? We need to give an answer to those who sent us. What do you say about yourself?” 23 He said, “I am the voice of one crying out in the wilderness, ‘Make straight the way of the Lord,’ as the prophet Isaiah said.” 24 (Now they had been sent from the Pharisees.) 25 They asked him, “Then why are you baptizing, if you are neither the Christ, nor Elijah, nor the Prophet?” 26 John answered them, “I baptize with water, but among you stands one you do not know, 27 even he who comes after me, the strap of whose sandal I am not worthy to untie.” 28 These things took place in Bethany across the Jordan, where John was baptizing. 29 The next day he saw Jesus coming toward him, and said, “Behold, the Lamb of God, who takes away the sin of the world! 30 This is he of whom I said, ‘After me comes a man who ranks before me, because he was before me.’ 31 I myself did not know him, but for this purpose I came baptizing with water, that he might be revealed to Israel.” 32 And John bore witness: “I saw the Spirit descend from heaven like a dove, and it remained on him. 33 I myself did not know him, but he who sent me to baptize with water said to me, ‘He on whom you see the Spirit descend and remain, this is he who baptizes with the Holy Spirit.’ 34 And I have seen and have borne witness that this is the Son of God.” Today we’re gonna talk a lot about John the Baptist, and I’ll admit it feels a little bit strange because John the Baptist was so much not about himself. I think that if John the Baptist were here he’d tell us to Hurry up, move on, don’t spend too much time on him — But we’re still gonna talk about him because the Bible talks about him, and here in the Gospel of John he’s not just in Chapter 1 but he also shows up in Chapter 3 and Chapter 5 and Chapter 10. John the Baptist is an important person in this Gospel, so we’re gonna talk about him, but true to the wishes of John the Baptist, I’m gonna try to keep the part about him brief and I’ll end with why he matters for us as a local church in St. Paul, in the year 2025. So for the sermon, I got two things about John the Baptist and one thing about us. Father, thank you for your Holy Spirit and for the Holy Scriptures. And thank you that as your people we can gather together for worship. As your children, this morning we have come eager and expectant. We want to hear from you. Speak our hearts, we pray, in Jesus’s name, amen. First thing about John the Baptist … 1. John the Baptist is a bridge. Remember the first time John the Baptist is mentioned is back in verse 6. Almost out of nowhere verse 6 says: 6 There was a man sent from God, whose name was John. 7 He came as a witness, to bear witness about the light, that all might believe through him. 8 He was not the light, but came to bear witness about the light. The purpose of this mention in verse 6 is the same as the purpose of the mention in verse 15: John the Baptist is the one who brings the news of the eternal Word into history. Remember this Gospel starts in verses 1–5 with this tremendous explanation of the Word — the Word is God , is life , is light — and this is deep and wondrous and it stretches our minds, and then John the apostle, the narrator, he interrupts this depth with verse 6 to tell us that God sent a man named John … and John came to tell us about this Word. Verse 14 picks back up the wonder of this Word, telling us that “the Word became flesh and dwelt among us” — and we saw this last week: this is a profound statement — this is dense theology; it’s full of Old Testament allusions — and then, Boom, again, there’s John in verse 15! Same guy from verse 6! John bore witness about this Word made flesh. Mining the Fit And I know that in some of our English translations verse 15 is put in a parenthesis, but it doesn’t have to be. Verse 15 actually fits nicely with what comes after it and I want y’all all to see this. So look with me. Chapter 1, verse 15 … 1:15. Verse 15: John bore witness about him [Jesus], and cried out, “This was he of whom I said, ‘He who comes after me ranks before me, because he was before me.’ ” 16 For [or because ] from his fullness we have all received, grace upon grace. “Grace upon grace” — now what’s that mean? Well, let’s keep reading … Verse 17: “For [or because ] the law was given through Moses; grace and truth came through Jesus Christ.” Track with me here, okay? Verses 15–17 are a series of explanations: Verse 17 explains verse 16 explains verse 15. Verse 17 is a contrast between the law (which came through Moses) and grace and truth (which came through Jesus). These are two different moments in the history of redemption: The ‘law/Moses’ is a stand-in for the old covenant; and ‘grace and truth in Jesus’ is the new covenant. And that explains that phrase “grace upon grace.” Another way to translate that little preposition “upon” is to say “in the place of.” John is saying: From the fullness of Jesus we have all received grace in the place of grace, because the law (which was one grace) came through Moses; but grace and truth (a better grace) came through Jesus Christ. John is saying in verse 16 that in Jesus we have received new covenant grace in the place of old covenant grace. And remember verse 16 is supposed to explain verse 15 about John the Baptist. But how? Well, it’s because in the movement from old to new, John is the bridge. A Foot on Both Sides When John stepped onto the scene of what became the First Century, there’s no doubt that he was an Old Testament prophet . It had been a long time since Israel had seen a prophet, but John was sent by God as a prophet to Israel with a message. In Matthew, Mark, and Luke, John the Baptist is this “Elijah figure” who was prophesied in the Book of Malachi — the other Gospel writers tell us that John the Baptist literally dressed like Elijah. He was an old school prophet leading a Jewish renewal movement. Even within Islam, they recognize John the Baptist as a prophet. Historically, this is a fact. Josephus, the Jewish historian, described John the Baptist as a moral-political troublemaker — which is prophet material. So John the Baptist was this Old Testament prophet and he came at an extremely important historical juncture. It’s like John the Baptist has got one foot in the Old Testament and one foot in the New. He’s got one foot in Promise and the other in Fulfillment. Imagine it like this: Say you’re going on a hike. We’ve got some hikers in here, right? You’re going on this hike, and it’s a long one — there’s a lot of ground to cover. It starts with a nice garden, but then there’s a big river (or two) to cross, there’s a high mountain, there’s a desert, at times it gets really dark and quiet, and kinda spooky. There are some signs along the way pointing you forward, but this terrain goes on and on (for 39 books). But then you come to the edge of this thing, and there’s like a ditch between you and the other side. And you look over at the other side and it’s full of color, and they’re having a party over there — it’s a 27-book long party! But you’re not exactly sure how to get from where you are to there. And that’s when “There’s a man sent from God whose name was John” — he’s standing where you are but then he’s able to reach one foot over to the other side and he says, “Come on!” He becomes a bridge. John the Baptist is the biblical bridge from the old to the new. That’s what he is: a bridge. That’s John the Baptist as a category. The second thing to know is that … 2. John the Baptist is a voice. Verse 19 brings this all down to the ground even more. This marks the beginning of the official testimony of John the Baptist, and it starts with questions. John the Baptist was making a splash; he was gaining a following within the Jewish world, and the Jewish leaders wanted to know what’s going on, so they send a delegation of men to look into it (we learn in verse 24 that it’s the Pharisees who sent this delegation), and that’s important because the Pharisees were a sect of Jews who were looking for the Messiah. They were devoted to the Hebrew Bible and they knew it said a Messiah would come, so they have that anticipation, and it’s reflected in the questions these men ask John. They ask five questions and he responds to each one. That’s verses 19–23, but I want to situate these verses within the whole of Chapter 1. Altogether, in Chapter 1, the identity of John the Baptist is referred to eight times (either by himself or by John the apostle). Seven of the eight mentions of John the Baptist are either negative or a deflection. The overwhelming majority of the times John the Baptist is talked about it’s either about who he’s not or it’s about how great Jesus is — He ranks before me! I’m not worthy to untie his shoe! The only time we actually see a positive statement about John’s identity is verse 23. Y’all look at verse 23. Just a Voice The delegation that’s asking him questions basically gives up. In verse 22 they say, Okay, look, you keep telling us who you’re not, but we gotta tell our leaders who you are. What do you say about yourself? (What a question! We’re gonna come back to that!) But look what John the Baptist says, verse 23: 23 He said, “I am the voice of one crying out in the wilderness, ‘Make straight the way of the Lord,’ as the prophet Isaiah said. ” John the Baptist tells us that he’s getting this from Isaiah, and we can turn back to Isaiah 40, verse 3, and we can read where Isaiah says this. Isaiah 40, verse 3, 3 A voice cries: “In the wilderness prepare the way of the Lord; make straight in the desert a highway for our God.” John the Baptist is saying: That’s me. I am the voice. Y’all know that singing competition show called The Voice ? … It really has nothing to do with this. Except that, as I understand it, when that show started, the difference between that singing competition and all the others was that the judges could not see the contestants, they could only hear them. The genius was that they were de-emphasizing physical appearance, and focusing completely on the sound of the voice. So it’s called “The Voice” as in just the voice. And that’s what John means here — except that he’s de-emphasizing his person entirely! He’s solely focused on what he has to say. The voice is defined by its witness to the word. The Word is what he wants you to hear! So hear him — The Word, Jesus Christ, he is before me! John says … He’s higher than me! I’m not even worthy to touch his feet! He is that great. Behold, he’s the Lamb of God who takes away the sin of the world! He’s gonna baptize with the Holy Spirit. John is saying that Jesus is bringing the kingdom of God — the promised end-time kingdom, where the Spirit is poured out, where God judges and saves — Jesus is bringing that here. So you better get ready! All of y’all better get ready! Preparing the Way That’s what Isaiah was talking about when he said a voice cries “prepare the way of the Lord.” He doesn’t mean prepare the way for the Lord as in Jesus’s way to us needs to be prepared. Isaiah is taking about our way to Jesus. Jesus doesn’t need any help. We’re the ones who need the help. In the context of Isaiah 40, Isaiah is prophesying about the end of Israel’s exile. He’s saying the road from exile to restoration should be made straight. Clear the way. Level the ground. Make the pathway from a dark exile to a restored Zion CLEAR — he’s not talking about how the Messiah gets to us, but it’s about how we get to the Messiah. That was the mission of John the Baptist. He was a voice — just a voice — sent for our sake. He’s a bridge and he’s a voice — two things about John the Baptist. Now one final thing about us. 3. We should be like John the Baptist. Within all of redemptive history, John the Baptist is the model witness to Jesus Christ. He’s the paragon that every witness to Jesus thereafter is supposed to look to. That’s why he matters to us as a local church in St. Paul, Minnesota, in 2025. We want to have a voice like his, and there are two things especially that standout. These are two things from the example of John the Baptist that I pray would be true of us. 1. We should clear the way for people to get to Jesus. And I’m thinking first corporately: Cities Church — are we clearing the way for people to meet Jesus or are we getting in the way? That’s a question worth asking. Jesus is the cause of our existence. We are here by him and for him, and he’s everything to us. And we want more of him. We want more of him for ourselves and we want these cities to have more of him through us. Corporately, we want Jesus to take our utmost — all that we’ve got, all we can give — we want him to take our utmost for his highest. We’re a church committed to his fame. We want him to be impossible to ignore in the cities. We want people to know Jesus. Amen? So are we doing that? Are we helping people know Jesus? What about people who currently don’t know him? Does our being a church make any difference for the people in these Twin Cities who don’t know Jesus? That’s a question for our church corporately, but what about you as an individual Christian? Does your life — does the way you live, the way you work, the way you interact with neighbors and others — does your life forge a path for people to get to Jesus or does it put obstacles in the way? Hey, let’s be like John the Baptist! Let’s make straight — in this 21st century post-Christian land — let’s make straight a highway to our God! Every valley lifted up, every mountain and hill made low, uneven ground made level, rough places made plain — let us resolve, altogether and as individuals, to do everything we can to clear the way to Jesus, not be in the way. 2. We should remember it’s Jesus people must get to, not us. I’ll say it like this: we want to clear the way for people to get to Jesus while also remembering that we’re not Jesus. This gets back to that amazing question in verse 22. They asked John the Baptist: “What do you say about yourself?” This is the question: how do you understand who you are? Everybody has some kind of self-understanding, so what is ours as a church? What do we think of ourselves as a church and what would we say about ourselves if asked? Well look, the first thing John the Baptist says when he’s asked this question is “I am not the Christ.” Don’t rush past that. This is really important. It is absolutely essential to know that in the work of being a witness it is not yourself you are pointing to. You need to know that right from the start. If you’re planting a church, you need to know that. And I can’t think of a better time to remember this than on our 10th birthday, which is today (we’re gonna celebrate next Sunday, but it was this Sunday, ten years ago, when we first gathered to worship as a church). We’ve been doing this ten years. Ten years . And ten years is a milestone, because now we’re way past imposter syndrome. We feel pretty legit, and maybe we stand a little straighter now. Maybe we can start to think, Hmm, look at us. Maybe we feel a little increase in our self-understanding. STOP IT. Don’t go there. Remember who we are and why we’re here. It’s not for ourselves. The goal is not our comfort. It’s not that people would know us. Hey, we are all about Jesus. Who the Twin Cities need is Jesus Christ, not Cities Church. Jesus must increase, we must decrease. We show him. We point to him. We clear the way for people to get to Jesus. Clearing the Way And I want to end like that: if you’re a guest with us this morning, or if you’re here and you don’t know Jesus, I want to tell you about him. Jesus Christ is the Son of God who came to this world as man to reveal and redeem. He came to show us what God is like, and he came to reconcile us back into a relationship with God. The short way of saying it is that Jesus came to save sinners, which is all of us. We were condemned because of our sin, but Jesus went to the cross in our place: took our sin upon himself, he suffered the punishment we deserved. He was crucified, dead, and buried, and then on the third day he rose from the grave in victory. Jesus defeated sin and death, and now in Jesus forgiveness of sins is proclaimed to you. If you turn away from trying to be your own savior, and if you put your faith in Jesus, he will set you free. He will make you alive. You will become a son or daughter of God — not because you’ve earned it, but because of what Jesus has done. So trust him. I’m trying to clear the way right now. If you’ve never put your faith in Jesus, put your faith in him now. Say to him: Jesus, I can’t save myself and I’m done trying. You died and rose to save me, and I trust in you. Put your faith in Jesus. And if you have, if you are a Christian, we now come to this Table to remember what he did. The Table At the Lord’s Table, the bread represents the broken body of Jesus, and the cup represents his blood. Together, this is a symbol of his sacrificial death for us. So when we eat the bread and drink the cup, we are saying This is our hope. We have been united to Jesus by faith, and we eat and drink to give him thanks. So if you are a Christian this morning, if you have put your faith in Jesus, we invite you with us to this table.…

Sermons | Cities Church

1
What Is God Really Like?

10 weeks yang lalu

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John 1:14-18, 14 And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth. 15 (John bore witness about him, and cried out, “This was he of whom I said, ‘He who comes after me ranks before me, because he was before me.’”) 16 For from his fullness we have all received, grace upon grace. 17 For the law was given through Moses; grace and truth came through Jesus Christ. 18 No one has ever seen God; the only God, who is at the Father’s side, he has made him known. “The Word became flesh” — the Word that was in the beginning, the Word that was with God, the Word that was God , the Word through whom all things were made — that Word became flesh. God became a man. Eternal God in skin and bones. And he dwelt among us. Which means he was here , on this earth, rubbing shoulders with people like you and me, and John says, “ we have seen his glory.” John is talking about himself and his friends. He’s talking about the historical eye-witnesses of Jesus — these are the people who literally saw Jesus when he was here — They saw his nose; they saw his teeth when he smiled; they heard his voice; they touched his body — John and his friends, people like us — they saw Jesus in person. But John doesn’t just say here that they saw Jesus, he says they saw his glory. Now the word “glory” is one we use a lot, and remember the glory of something is its weight and wonder. It’s the beauty or the radiance of a thing. And John says he saw that of Jesus. John saw the glory of Jesus . That’s why he is writing this book! We’re reading the account of someone who saw the glory of Jesus — and so the question is: Do you wanna see it? Does anybody here want to see the glory of Jesus? Because that’s what John is gonna show us ... he wants to show us what he saw. And I’ll be straight with you, if you read the words in verse 14 — “we have seen his glory” — and they mean nothing to you, that’s a problem … You either care (or come to care) about his glory or the Gospel of John ( and Christianity as a whole ) will make no sense to you. So I think this is something we gotta talk about. The plan today is pretty simple: God willing, I just want to answer two questions: What do you most need to see? How do you see it? Father, by your Spirit, we pray: speak to us your Son, amen. 1. What do you most need to see? Well, what do you think the answer is? When it comes to your life right now, what do you think you most need to see? There’s no doubt that when John writes verse 14, he’s thinking about a story from the Old Testament. Any of the first readers who knew the Hebrew Bible, would have made the connection right away — and we can make the connection too. Because that word there for “dwelt” is actually the word used for “tabernacle” in the Greek Old Testament. John is saying literally that the Word, God, became a man, and “tabernacled” among us. He “set up his tent” among us. This by itself reminds us of the Book of Exodus, where we read that in the Old Covenant the tabernacle was the place where God’s presence dwelt with his people. But then there’s more — The word “glory” in verse 14 — that John “saw his glory” — that also alludes back to the same time in the Book of Exodus, and it reminds us of Moses’s prayer in Exodus 33. This is one of the most important moments in the whole Old Testament — we gotta turn back there. Everyone, if you can, go to Exodus Chapter 33. Hold your spot in John 1, go back to Exodus 33. The Exodus 33 Conversation For context, the chapter right before 33, Exodus 32, is one of the lowest moments in Israel’s history. While Moses was up on Mount Sinai receiving the law, the people were rebelling against God and worshiping a golden calf. And God told Moses about it while he was on the mountain, and God said he’s done. The people are stiff-necked — they’re hard-hearted — and God says: I’m just going to wipe them all out and make a great nation out of you, Moses. But Moses intercedes for the people. He goes back and forth with God, begging God not to destroy the people. And God relents. God sends judgment but he doesn’t wipe ‘em all out, and he tells Moses and the people to leave Sinai and go to the Promised Land — but here’s the thing: God says I’m not going with you. You’re such a sinful people that if I were near you, I’d consume you. And Exodus 33:4 says this was a “disastrous word.” The people are sinful, but they’re not completely stupid — they know that without God being with them they’re cooked, so they mourn. And Moses goes back to talk with God. And you can read this whole dialogue in Exodus 33, verses 12–23, and we are supposed to read it like a dialogue . Moses talked with God like a man talks with his friend (verse 11). So we’re supposed to hear this as a conversation: Moses says, God, I’m in a mess. You’ve told me to lead these people but you’ve not told me who’s gonna help me. You just said you’re not coming with me. But you’ve also said that you know me and I have favor with you. So, I’m stuck here. Help me. And God says: Okay, Moses, my presence will go with you. And Moses says: That’s the only way I can go! You going with us is what makes all the difference. God says: I’ll be there, because you have found favor with me and I do know you. Then Moses says, “Please show me your glory.” And I want everybody to see this. Look at Chapter 33, verse 18, “Please show me your glory.” Just five words in English. The Crisis We’re In But I want you to see that this simple prayer has a profound context — and the context is not comfort but chaos. Moses is not having a great day and then he wants a little glory like it’s a cherry on top. This is not a Bible-verse-on-a-coffee-mug kind of moment. But Moses wants to see God’s glory like his life depends on it — and not just his life, but the life of an entire nation depends on it; and it’s not even just about the nation, but this is about God’s reputation in the world. Moses is desperate here. He’s in an absolute crisis. That’s why he prays the way he does. So get this: how you understand your condition will determine what you think you most need. That makes sense, right? Your assessment of ‘how you’re doing’ will shape what you think you most need to see. And this is where too often it goes sideways for us, because too often we get this assessment wrong. I was at the gym the other day, and like most gyms, there’s TVs mounted up on the wall — four of them in a row. There’s a bunch of treadmills in front of them, I guess in case people wanna watch TV while they’re walking. And on these TVs, in this moment I was looking … The first screen was a daytime talkshow with some has-been celebrity The second screen was a news story about how they’re now saying coffee is good for you The third screen was a news story about how outdoor activities extend your biological clock The fourth screen was a pharmaceutical commercial — which are all the same, somebody riding a bicycle and smiling … And everybody, like hamsters, walking and watching, and what’s the message there? Well, what’s being sold there is going to conform to what most people consider to be their biggest need — and in a word, it’s improvement. That’s how a lot of people understand their condition: “I need to improve.” So we look to the influencers and we listen to hours of podcasts and we keep buying the stuff — just to make ourselves a little bit better, to make things a little bit easier, to make our lives a little bit more comfortable. And look, there’s nothing inherently wrong with wanting to improve, but what if I told you our condition is a lot worse than the need for improvement? What if I told you that we’re actually in a crisis, all of us — and it’s a crisis not unlike the one Moses was in. We Need God See, Moses knew that without God, it’s over. Over! Moses cannot do life without God … and we can’t either. We can’t. Now we live in a world that sells us the lie everyday, on every screen, that we can! We’re told to think that everything we need can be found here — from ourselves, by ourselves, for ourselves. But that’s not true. We need God. You need God. And the crisis is: Where is he? You ever felt that crisis before? You need someone whom you have never seen, someone you cannot find. The evidences of God are all around us, but he’s invisible. How do you know that when you pray you’re not just talking to air? Because sometimes it can feel like you’re talking to air. This is one of the reasons we have a world full of fillers, substitutes, idols. “We don’t know where he is.” Moses knew he needed God (he knew God is real) — but he still needed the assurance from God that God would meet his need for him. Moses is saying: I need you! How do I know I have you? That’s why he prayed: Please show me your glory. Show me your weight and wonder. I need to see who you are. I need to see your glory. That is what we most need to see too. Whatever it is you’ve got going on — whatever pain you’re walking in, whatever uncertainty you’re navigating, whatever oblivion you’re scrolling through — what you think you most need to see might be wrong. Because what we all most need to see is the glory of God. We need God, and we need to know what he is like. That’s the answer to question 1, What do we most need to see? Question 2 … 2. How do we see it? “And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.” Look at those words at the end of verse 14: “full of grace and truth.” Grace and truth. This again sends us back to Exodus 33, to see how God answered Moses’s prayer. After Moses says, Please show me your glory , God says, Exodus 33:19, “I will make all my goodness pass before you and will proclaim before you my name ‘The Lord.’ … So Moses is about to see God, except God tells him: You can’t see my face. It’s too radiant. But go here, in the cleft of the rock, in this little ditch I have for you, and wait for me there. I’ll pass by and let you see a little bit. So Moses does that. And Exodus 33:5 says, 5 The Lord descended in the cloud and stood with him there, and proclaimed the name of the Lord. This is God telling Moses his glory. Verse 6: 6 The Lord passed before him and proclaimed, “The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness” … And those words “abounding in steadfast love and faithfulness” could be translated “full of grace and truth.” Moses, that’s my glory, God says . I’m kind and merciful, and I always do what I say. I’m faithful. I am the God full of grace and truth. I’m telling you who I am … That’s in the old covenant. But then, in the new covenant, when the Word became flesh — God himself in skin and bones, God the Son sent from God the Father — then God was showing us his glory. John saw it. He saw the glory of Jesus, full of grace and truth. Look at Jesus Christ All of the steadfast love of God, all of his faithfulness, all of his mercy and righteousness, his grace and truth — who God is for us — was manifest in Jesus. Verse 18 tells us that the God who cannot be seen was seen in Jesus. Jesus has made God known. Look, you need God, but where is he? You need to see his glory. You need to know what he is like, but how? How do you see the glory of God? You need God—where can he be? You need his glory for eyes to see. You long to know what he is like: simply look at Jesus Christ. All of who God is for us is made known in Jesus, and all of who Jesus is makes God known. To see Jesus is to see God. And John has seen him. He wants to show us. So we’re for this. Our greatest need is met in Jesus. Is He Really? My favorite theological book on the incarnation is by a Scottish theologian named T. F. Torrance. Torrance served as a chaplain for the British army in World War II (Alister McGrath, his biographer, tells this story; Glen Scrivener does too). Torrance had a powerful experience on the battlefield that changed his life. Torrance had received great theological training, his doctrinal ducks were in a row, and for most of his time as a chaplain, he could keep studying. He brought books with him everywhere he went. But there was one incident, October 17, 1944 — Torrance wrote about … His battalion was in Italy, and the Nazi army had strong defenses in this one city in the mountains, so the Allied Forces decided to launch a night attack. Torrance, as a chaplain, had to carry a stretcher to go and find the wounded, and he was under fire most of the night, and then at dawn, just as the sun started to rise, he came across a young man, 19 years old, who had been shot during the night and was bleeding out. Torrance knew he was minutes away from death. He recounts this moment. He writes: As I knelt down and bent over him, he [looked at me and] said: “Padre, is God really like Jesus Christ?” Isn’t that an amazing question? The dying solider understood the crisis. He knew what he most needed to see. Is God really like Jesus? And Torrance said, “The only God there is, is the God who has come to us in Jesus. He has shown his face to us and poured out his love for us as our Savior.” Do you believe that this morning? Christian, do you know that’s true? Maybe you would say, Yeah, I know that. I’ve looked to Jesus. I’m saved. But now I’ve got other things. I’ve got bills … broken relationships … besetting sins — boredom. But see, this is where I want to say: looking to Jesus is not a one-time thing. We don’t just look to Jesus once and then its crisis averted. But we look and keep looking, because the real crisis behind every trial we walk through for the rest of our lives is to know and remember what God is like. That’s the question you’re asking in your pain, your confusion, your apathy — “God, what are you really like?” Look to Jesus. Look to Jesus. Look to Jesus. This is why we want to be a church that remembers the realness of Jesus in all of life. My prayer this year is that we see Jesus afresh through the Gospel of John. I want us to refocus everything about our lives on him — I want us to see him and know him and love him more than anything else. That’s what brings us to the Table. The Table One of the things that will be clear in the Gospel of John is where we see the glory of Jesus most vividly. If Jesus makes known the grace and truth of God, is there a highest point of that revelation? Yes, it’s the cross. We see the glory of Jesus clearest when he is glorified, and Jesus being glorified in the Gospel of John is when he was lifted up on the cross. The glory of God made known in Jesus Christ is seen supremely in his death and resurrection — a God who stoops and serves and suffers for those he loves. Bleeding, arms stretched wide in sacrifice for us — that is our God. And that’s what we remember at this Table. The bread and cup represent the broken body and shed blood of Jesus, and so today, when we hold the bread and cup, think Glory! This is what God is like. This is what grace and truth means. And that’s why this Table is just for Christians. If you’re here this morning and you’re not a Christian, I’m glad you’re with us, and I’d love to talk with you and I would not embarrass you for anything in the world. I know what it’s like to be where you are, so after the service, I’m gonna stand right here and just be available. Come talk to me. Now, if you trust in Jesus, if you’ve seen his glory and you believe in him, let’s eat and drink together.…

Sermons | Cities Church

1
Real Life in the Divine Word: Intro to John’s Gospel

11 weeks yang lalu

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John 1:1-13, 1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things were made through him, and without him was not any thing made that was made. 4 In him was life, and the life was the light of men. 5 The light shines in the darkness, and the darkness has not overcome it. 6 There was a man sent from God, whose name was John. 7 He came as a witness, to bear witness about the light, that all might believe through him. 8 He was not the light, but came to bear witness about the light. 9 The true light, which gives light to everyone, was coming into the world. 10 He was in the world, and the world was made through him, yet the world did not know him. 11 He came to his own, and his own people did not receive him. 12 But to all who did receive him, who believed in his name, he gave the right to become children of God, 13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God. The first Sunday of a new year is a good time for a new series — and to give spiritual focus to a new year. New years are like new beginnings. The old is gone. It’s over. You can’t change it. Now the new has come. All of 2025 lies ahead. What might this new year bring? And who might we be together as a church in 2025? I’m not sure we could find a better new-year’s passage than these opening verses of John, because what they mainly do is celebrate Jesus . That’s how we will start 2025 as a church: making much of Jesus, considering him, enjoying him, marveling at him — which is how John opens his Gospel. Three Excellencies of Jesus The apostle John, who will five times call himself “the disciple whom Jesus loved” (13:23; 19:26; 20:2, 7, 20), knew Jesus as closely as anyone during his earthly life. And as his dearest friend and companion, he begins his Gospel in awe, in a spirit of worship. Perhaps you felt the dramatic flair as you heard these verses read. John begins like a show that opens with fog on the stage. He talks about a particular person, but uses images, and doesn’t reveal this person’s name until verse 17. This person is the Word , he says, capital W. The Word of God who is with God and is God. And he is the true Light . Other lights are secondary at best, and he eclipses them when he shines in his full strength. And this world was made through him, John says, and he came into the world he made, and the world did not know him. Who is this person? We’ll see next week in verse 14 that he became flesh, human, and dwelled among us. Then finally comes verse 17: the law was given through Moses, but grace and truth came through . . . Jesus Christ . So, John begins in this dramatic, worshipful spirit with elevated and “rhythmical prose.” These opening verses are not poetry, but they are stylized, carefully chosen words with short, punchy sentences and striking repetition of key words: Verses 1–3: beginning, word, word, God, God, word, beginning, God, made, made, made. Verses 4–5: life, life, light, light, darkness, darkness. Verses 7–8: witness, witness, light, light, witness, light. There is fog and rays of light as John introduces and anticipates the key themes that are to come. And as John worships in these opening verses, he celebrates three particular excellencies of Jesus Christ. So, here’s our plan: let’s celebrate with John these three excellencies of Jesus as we begin 2025. 1. Jesus Is God’s Word to the World (verses 1–3) That is, he is the divine Word. This is the lead image in these verses; John starts with Word and comes back to Word in verse 14. Until he names him as Jesus Christ in verse 17, he is the Word. Why Word ? John could have started, with his dramatic flair, in so many ways. Why start with Word? Why not Son, S-O-N? Why not sun, S-U-N? Why not Christ or King or Lord? John writes in Greek. And the word for word in Greek ( logos ) has a certain intrigue. It often was invested with philosophical significance. Logos was provocative, yet at the same time, its connotations were not too fixed and singular. It was flexible enough for Christian use. But more than that was the Hebrew background. The Old Testament is chalk full of the divine Word : God’s word to his prophets, and God’s speaking through them to his people. And John starts with “In the beginning,” which brings to mind Genesis 1, where the Bible begins with “In the beginning...” And you know what (or who) is the sleeper in Genesis 1? The Word of God . Eleven times Genesis 1 says, “God said”; four more times, “God called”; two more times, “God blessed.” If you ask, How did God create the world? What did he do to create? How did he act in Genesis 1? The clear answer is he spoke . He said. He called. He blessed. He made the world through his Word (as Hebrews 11:3 says, “the universe was created by the word of God”). But more than even that, as we’ll see in this Gospel, Word anticipates the fullness of Christ, in his coming, as God’s final, decisive Word . Jesus is not just a revelation of God, and even a very special revelation of God. He is the climactic and decisive revelation of God to humanity. As verse 18 will say, “No one has ever seen God; the only God, who is at the Father’s side, he has made him known.” And Jesus will say to Philip in John 14:9, “Whoever has seen me has seen the Father.” Jesus is God’s Word to humanity. All God’s lowercase words are preparing the way and pointing to his uppercase Word, Jesus. God’s singular word, for all time, for all humanity, is Jesus. So, John begins his Gospel in verses 1–3: In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things were made through him, and without him was not any thing made that was made. Here John bundles together two essential truths about this divine Word. One, the speaking, self-reveling, self-disclosing of God almighty — is God himself: “the Word was God.” And this divine Word is not just God’s own self, but two, he is God’s eternal fellow. He was “with God” — which is not an adversarial with but a with of peace, love, mutual joy, shared life. It’s a with of intimacy, companionship, personal relationship — a with-ness of persons before creation. The divine Word is God and with God. One divine essence, as the church would learn to say, and (here) two divine persons, as we’ll soon see in this Gospel — Father and Son. (And soon enough a third divine Person will emerge!) What do we mean, then, when we celebrate Jesus as the Word of God? As God, he is fully divine, fully God, God himself. And as God’s Word, he reveals God, perfectly. He proceeds from God to reveal God. He makes God known to us. Jesus shows us God and tells us about God. He is God himself and the climactic and final place that we look to, and listen to, that we might know God. He is the divine Word who became human: Jesus Christ. Tangible Word in 2025 So, how might we make it tangible here at the outset of a new year? What difference might it make in 2025 that Jesus is the divine Word, God’s word to us? Well, for one, know this about yourself, and learn to live in light of it: you were made to receive a Word from God. Or, say it this way, God made you to hear his revelation and respond to him. One of the strangest things about you, next to your nose, is those holes in the side of your heads. Have you ever thought about that? You have holes, God-designed holes, on either side of your head. And you know what those holes are made for? Words . Not just sounds and noises. Mainly words. The height of human hearing is receiving words. God made us to hear the words of our fellow humans, and he made us to hear him through his word, whether read or heard from someone reading aloud or heard through preaching. God made our souls, our inner person, to feed and live by hearing words through our ears. Like Jesus said, battling Satan’s temptations in the wilderness, and quoting Deuteronomy 8:3, “Man shall not live by bread alone, but by every word that comes from the mouth of God.” Try this for 2025: What if you attempted to have God’s Voice, through his Word, be the first voice you heard in the morning? Not the word of texts and emails and notifications. Not the anxious voice of national news. Not the endless scores and numbers of ESPN and fantasy football. Not the broken English your aunt posts to Facebook, or the clips from your niece on TikTok. What if day after day, the first voice you heard was God’s through his Word, Jesus, through his word, the Bible? How might your soul live , really live, if you started the day hearing God himself, feeding on God himself, in Jesus, rather than on the gravel of news and other noise? 2. Jesus Is Our True Light (verses 5–9) Divine Word is the main term, but true light is the dominant image ( light appears seven times in verses 4–10). In the rest of the Gospel, we’ll see light is about salvation from our sin and the death sin deserves. But here, right after verses 1–3, light is first about creation. The Word shines in his world and makes sense of the world like no other light. Verses 4–9: In him was life, and the life was the light of men. 5 The light shines in the darkness, and the darkness has not overcome it. 6 There was a man sent from God, whose name was John. 7 He came as a witness, to bear witness about the light, that all might believe through him. 8 He was not the light, but came to bear witness about the light. 9 The true light, which gives light to everyone, was coming into the world. Three quick clarifications. First, look at the word “overcome” in verse 5. Other translations have “comprehend.” A good word that’s a close equivalent in English is “grasp” (another is the verb “master”). You can grasp someone physically and overcome them; you can also grasp something mentally and understand it. I think that’s what John means here: “The light shines in the darkness, and the darkness has not understood it.” This anticipates the rejection theme we’ll see again in a few moments, and throughout this Gospel. Second, see the word “true” in verse 9. We will see this over and over. When John says “true,” he doesn’t just distinguish true from false, but the real and genuine from rival claims — true bread, true worshipers, true drink, true vine. Sometimes, he means ultimate . The light that came before was true (in nature and in the Old Testament), but now the true light has come, the ultimate light. It’s a contrast with what came earlier and anticipated what was to come, and has now come, in Jesus. Creation itself and all the more the Old Testament and Israel and its temple and regulations gave light. But now the true light has come, the definitive light, the climactic light, the ultimate light. Which leads, third, to that phrase “gives light to everyone.” What does John mean that Jesus, “the true light . . . gives light to everyone”? Or better, how does he shine on all humans ? His shining on all humans does not mean he saves them all, or even that all humans hear the name and full story of Jesus. They will not hear his name and the truth about him if Christians don’t send and go and tell. What “shine on all humans” does mean is that Jesus divides humanity . His light divides the world. We’ll see this in verses 10–13. Before the light comes, all are in the darkness of sin and death: John 3:19, “…this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil.” John 12:46, “I have come into the world as light, so that whoever believes in me may not remain in darkness.” Because of sin, our world is in darkness. The divine light shines enough to condemn through creation. And the divine light shines through the law and prophets and God’s first-covenant people. Then in Jesus comes the true light, and for two thousand years, he has been the decisive issue in the world. What you do with Jesus, how you respond when the true light shines on you, either leads to life, or keeps you in the grip of death. Which brings to mind a famous statement by C.S. Lewis: I believe in Christianity as I believe that the Sun has risen not only because I see it but because by it I see everything else. Jesus, the true light, is the one person who makes sense of the world. Or, Christianity is the faith that makes the most sense of the world in which we live. Its account of the world’s goodness in the doctrine of creation. Its account of the world’s pervasive darkness in the doctrine of sin. And its account of hope and redemption in the coming of the Divine Word, the true light, to secure for us real life. Which leads to the third image, and the one that meets us most deeply where we are as humans, as we’ll see in verse 12. 3. Jesus Gives Us Real Life (verse 4) The Gospel of John has much to say about life : God’s life, human life, spiritual life, abundant life, and the most frequent mention, eternal life. For now, we’ll just touch on this theme, and then we’ll enjoy it scene by scene in the coming months. Just as the backdrop or contrast for light is darkness, so the contrast for life is death, or perishing (10:28), wrath (3:36), and judgment (5:29). Life begins with God. Jesus, like his Father, has life in himself (5:26). He creates and gives life, and he is able to give spiritual life to those who are spiritually dead because of sin. Jesus is “the bread of life” (6:48), “the resurrection and the life” (11:25), “the way, the truth, and the life” (14:6). In verse 4, Jesus, as God, is the source of all created life: “In him was life.” As God, he breathes life into all who live. But they are born into sin, and walk in darkness, under divine wrath and the just sentence of death, destined to perish forever. But Jesus lays down his own life to give life to his people (John 10:11, 15, 17; 15:13). This life is eternal, indestructible life, and it begins now, in the heart, in this earthly life (4:14 and 6:27, 33, 35; 6:63; 8:12; 10:10). We drink and eat now, by faith, and have divine life already in our souls by the Holy Spirit. And this spiritual life now leads to eternal life, which is the most important meaning of life. (Life eternal is already in those who believe: 5:24, 39-40; 6:53-54) And what is the essence of this eternal life? John 17:3: “this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent.” Death and Life in Verses 10–13 How, then, does the life that is in Jesus relate to verses 10–13? Remember we said that Jesus, the true light, divides humanity. All are born into darkness. The light shines, and some come to the light; others turn from the light. Verses 10–11: He was in the world, and the world was made through him, yet the world did not know him [the rejection theme we saw in verse 5]. 11 He came to his own [that is, his own land or home], and his own people did not receive him. The point here is life. Those who reject him, who is the life, do not have life — life in their souls now, and eternal life in the age to come. But then, verse 12: But to all who did receive him, who believed in his name, he gave the right [“authority”] to become children of God, 13 who were born [birth! That’s life!], not of blood nor of the will of the flesh nor of the will of man, but of God. There are two key elements here in having this life that is in Jesus. First is the legal, the “right.” What does John mean by “the right” to be children of God? This is right, not might. It’s not power; it’s authority. Official, formal, objective arrangements have been made such that there is a new covenant people, new covenant children, who are not based on ethnicity but faith. Not on first birth, but on new birth. When the Divine Word himself came, when the true light arrived, he brought with him a new formal arrangement for the people of God. Their right to be God’s children, heirs of all his promises, and recipients of all privileges comes not through natural, human birth. John says: “not of blood nor of the will of the flesh nor of the will of man.” How, then, does it come? That’s the second element: the subjective. The heart. The inner person. You are not born into his new-covenant people, but born again into his people. We call this “new birth.” What is it? God himself is the source of this new life in the soul. It is birth “from above,” birth by his choice, spiritual birth in his timing. Our action and choice is not determinative but God’s. But we experience it. The cry of this new life, then, is believing in Jesus — not just faith (noun) but believing (verb). It’s active, not static. John emphasizes this in his Gospel by never using the noun for “faith” (pistis), while using the verb “believe” (pisteuō) 98 times. Which leads us to John’s stated purpose for why he wrote this Gospel, 20:31: “…these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.” That would be worth memorizing and praying regularly for yourself and others in 2025: John 20:31: Father, help me to believe and keep believing that Jesus is the Christ [long-promised human hero-king], the Son of God [both rightful king of Israel and eternal second person of the Godhead], and that by believing I may have life in his name.” If you’re with us this morning, and you do not yet believe, this Gospel was written that you might (for the first time) believe and experience real life in your soul, and one day, eternal life. And if you believe in Jesus already, as perhaps most of us do in this room, this Gospel was written that you might keep believing, and grow stronger in believing, and deepen and enrich your experience even now of the real life in Jesus. The essence of this new life is not the external, outward circumstances of our lives that we’re so prone to focus on. The essence is in us, the inner person, the heart, the desires. And so we end with the word “receive” in verse 12: “to all who did receive him, who believed in his name, he gave the right to become children of God.” Receive Jesus with Joy What does it mean to “receive” Jesus? To receive him is to believe in him, but in what way? How do you receive him? You can receive something you don’t like. You can receive a blow to the face. You can receive a pink slip. You can receive a traffic ticket. That’s not the kind of receiving we’re talking about here. We’re not talking about receiving as a burden, or receiving with apathy. Jesus means to be received as a treasure. What’s so amazing about this new birth, from God, is that he gives us a new heart. He puts in us new desires, so that when the divine Word comes to our ears, when the true light comes to our eyes, God’s own life in us doesn’t recoil from Jesus, or ignore Jesus, but receives him with joy . I believe in him. I enjoy him. I prize him. I treasure him. This heart is the heart of my prayer for us as a church in 2025: that we would receive him with increasing delight. Week after week, in the Gospel of John, glad reception. Give me more of Jesus. No apathy. No boredom. No burden. But eagerness. Joy. Our question for a new year is this: Where are you going for life? Where are you going for joy? Where are you trying to satisfy the deepest longings of your soul? Are you trying to drink it? Eat it? Watch it? Play it? Perform it? Accomplish it? Scroll it? I sat down next to a guy on a plane a couple months ago, just scrolling vigorously. Like he wanted life. He wanted joy. Like his soul was thirsty and he was trying to find something to satisfy. And he kept scrolling and scrolling, and I thought there’s no way he can do this for more than a few minutes. And he scrolled like that, seeming so thirsty, for the whole flight from Atlanta to Springfield, Missouri. Are you like that, in front of a screen, at your job, in your eating and drinking, in your relationships, in your exercise, your automobile, your home decor — just vigorously clawing to find satisfaction there? What would it mean for you to “have life” in Jesus in 2025? Really have life ? What needs to go? Or diminish? And what do you need to receive with joy more often and more deeply? Church Alive in ’25 And so we come to the Table to feed on Jesus for spiritual life, and drink in his grace, for life in our souls. Cities Church, let’s seek to be fully alive in 2025 — alive in Jesus, and alive to Jesus. If you have new-year’s resolutions, fine and good. Eat better. Exercise. Fine. Good secondary resolutions. But what are they serving? What’s the focus? What if the focus were this: real life in your soul — Holy Spirit given and sustained affections for Jesus?…

Sermons | Cities Church

1
Faith for the Future

12 weeks yang lalu

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Numbers 36:10-13, “The daughters of Zelophehad did as the Lord commanded Moses, 11 for Mahlah, Tirzah, Hoglah, Milcah, and Noah, the daughters of Zelophehad, were married to sons of their father’s brothers. 12 They were married into the clans of the people of Manasseh the son of Joseph, and their inheritance remained in the tribe of their father’s clan. 13 These are the commandments and the rules that the Lord commanded through Moses to the people of Israel in the plains of Moab by the Jordan at Jericho.” On this Christmas Sunday, by God’s grace, we come to the end of our series though the Book of Numbers. We’re gonna be looking at Chapters 33–36, but we’re going to focus especially on Chapter 36 and the daughters of Zelophehad. As we just heard, the story of these five daughters concludes the Book of Numbers and for good reason . There are at least three lessons that we should learn from them and that’s what I want to show you this morning. The first lesson is … 1. There is a lesson to be learned. So let’s zoom out for a minute and remember what the Book of Numbers is all about. It’s the story of two generations of Israelites. There is the first generation that God rescued from Egypt but they failed to enter the Promised Land because of their unbelief. (They all died in the wilderness.) Then there is the second generation that emerges in Chapter 26 and they do inherit the Promised Land because they believe. The first generation was faith less — they did not trust God, so they did not do what God said. The second generation was faith ful — they did trust God, so they did what God said. And as Christians, when we read the Book of Numbers, our headline takeaway is: “Don’t be like the first generation; be like the second generation.” The apostle Paul confirms this takeaway for us in the New Testament, in 1 Corinthians, chapter 10. He says that the Book of Numbers is meant to be an example for us. There are lessons to be learned here. This book is designed for our Christian moral development , and a lot of it is cautionary: Don’t worship idols. Don’t set your heart on evil things. Don’t commit sexual immortality. Don’t grumble. Don’t be a sucker in the moments of temptation. Don’t put Christ to the test. These are all warnings we find in Numbers that Paul highlights in 1 Corinthians 10. They’re all things that the first generation did to their own demise. So learn from that. Don’t do that. Which is really helpful, by the way. We need instruction like this. We need good examples. To simply say “Have faith!” or “Trust God!” is true and it’s always relevant, but oftentimes things can be a little more complicated. We need some more help! We need to know what it looks like to have faith! What do we do if we’re trusting God? (Or, what do we do if we’re not trusting God?) Numbers has shown us this. There are lessons here. And therefore, one of the first things we should think when we read about the daughters of Zelophehad is, “What can we learn from them?” There’s most likely a lesson here for us. They are in this story for a reason, so what is it? There is a lesson to be learned — that’s the first thing to learn. 2. God wants your faith. Now again, this is simple and straightforward and it’s something we’ve already talked about in this series: What does God want from you? Wherever you are, whatever you’ve got going on, what does God want from you? God wants your faith. This is a lesson we see again at the end of Numbers, but it’s a lesson made in a profound way, and I want you to see this … First, for the context, the last four chapters, 33–36, are a true recap of the book: Chapter 33 recounts the journey of the people of Israel over the last 40 years, from Egypt to here in the plains of Moab, on the brink of entering the Promised Land. Chapter 34 lays out how the land will be divided and who the heads of each tribe are. Chapter 35, still on the topic of land, explains the inheritance of the Levites and the cities of refuge. And then in Chapter 36, which could seem a little random, there’s this story of the five daughters of Zelophehad. It’s still connected to an issue with the land, but it’s more than that because this is not the first time we’ve read about the “daughters of Zelophehad.” Bookended by Exemplary Faith The first time they show up is in Chapter 27. We read about them in Chapter 27 and in Chapter 36, and that’s really significant. Here’s why… Remember Chapter 26 is the second census. It’s what introduces the second generation of Israelites who are supposed to be different from the first generation. The second generation is the faithful generation, and we read about them from Chapter 27 through 36. Which means, if the daughters of Zelophehad show up in Chapter 27 and Chapter 36, they’re the literary bookends of this faithful generation. We read about them in Chapter 27 as the intro to this generation, and then we read about them again in Chapter 36 as the summary of this generation. So these daughters form a kind of package that must tell us something about this second generation, and by that fact alone, I’m looking for a positive example here! I’m clued in that there’s something important about these daughters that we’re supposed to take away, and it’s probably got something to do with having faith. So see, just the placement of these daughters in this story is pointing in that direction. Their example should be what’s ringing in our ears when we leave this book! So, in that light, let’s go back to chapter 27 and see what they did. God Calls Them Right Look back at Chapter 27, verse 1 … This is right after the census has been reported. Everyone from the first generation has died, and the inheritance has been passed to the second generation. And, as was the custom in the ancient world, the inheritance went to the sons. But there’s a problem, Zelophehad had five daughters and no sons, and these daughters had a legit question: Unless their father’s inheritance was given to them, it would disappear. It’d be lost. So these daughters, who names were Mahlah, Noah, Hoglah, Milcah, and Tirzah — all solid Hebrew names — they came to Moses and Eleazar, explained the situation, and asked that their father’s inheritance be given to them. Well Moses wasn’t exactly sure what to do in this situation, so he brought this case to the Lord. Which is all going according to plan. Back in Exodus 18, do you remember Jethro’s advice? The disputes among the people were too many for Moses to handle himself, so he appointed judges to help him carry the burden. But if there was an especially tough case, that came straight to Moses, and then Moses went to God. This is one of those. These daughters did right to bring this to Moses, and Moses did right to bring this to God. We’re on the right track here. And we know this for sure because God says so. I want everyone to see this. Look at Chapter 27, verse 6, “And the Lord said to Moses, ‘The daughters of Zelophehad are right. …” Then God says to give them their father’s inheritance, and there’s more details here we’ll get to, but the thing I want to focus on for now is that God says these five daughters are right. There are not too many instances in the Bible where God says so clearly about humans, “They’re right.” They’ve spoken right . Wouldn’t you love to hear God say that about you? First off, everybody loves to be right … And we really love to be told we’re right … So what about when God tells you you’re right? God says, Correct. Well done. Nailed it! … what if God says that about you? Whether you realize it or not, that is actually what you want more than anything in the world. This is not just affirmation, this is divine affirmation . That’s really what you want behind your spouse’s affirmation. That’s deeper than your parent’s affirmation, or your friends’, your colleagues’ — you want divine affirmation, which is more than you being right, but it means God is pleased with you. God is happy with you. He says to you, Right! You’re right! And we know from Scripture, that’s only possible when there’s faith. The Judge of All the Earth The daughters of Zelophehad are motivated by faith — They had faith to “draw near” to Moses and Eleazar (that’s a special phrase, to draw near ). They had faith to submit their hard case for Mosaic review. And they had faith to do this because they knew, ultimately, the God who judges is just. They were thinking what Abraham thought in Genesis 18:25, “Shall not the Judge of all the earth do what is just?” These daughters trust that God, who is sovereign over all things, will do what is right . Which means their confidence is not in their case per se, but it’s in God . They are entrusting their future to him. The real message then of these women is not their rightness, though they are right, but the real message is the righteousness of God who always does right — and who is therefore worthy of our trust. Do you know this about God? This doesn’t mean that he gives us everything we want immediately, but it means that everything he does is right, and we are right to trust him. The daughters of Zelophehad model that kind of faith for us, and we should be like them. God wants your faith. Third lesson: 3. Our Redeemer has come! Let’s go back to the details of God’s ruling in Chapter 27. Heads up: this can get a little complicated, but try to stay with me. I’ll keep it as basic as I can. God said, Yes, the daughters of Zelophehad are right, give them their father’s inheritance. And then he makes this a general statue for all of Israel when they have similar cases … When it comes to a father’s inheritance: If there’s no son, it goes to daughters; if there’s no daughters, it goes to his brothers; If he has no brothers, it goes to his uncles; And if he has no uncles it just goes to whoever is the closest relative. The whole point is how to keep your father’s inheritance. The solution is that a kinsman preserves it. But then in Chapter 36, a new possible dilemma is brought up. The daughters of Zelophehad were from the tribe of Joseph, and some of the heads of that tribe started thinking: Wait a minute, if these daughters inherit Zelophehad’s land, but then they go and marry a man from another tribe, then that man will end up getting the land. It could end up that all of Zelophehad’s inheritance is taken over by another tribe. So what do we do about that? See, they found a potential hole in this case law — there was still a possible scenario that would defeat the intent of the ruling to preserve the father’s inheritance. And God says, again, they’re right. Like the daughters of Zelophehad, the tribe of Jospeh is right . And what we see here is that the heads of the tribe are actually following the example of these daughters in chapter 27. They’re thinking about the future, about the land — they’re motivated by faith. This is very different from the first generation, remember?! That generation was so faithless that they were too afraid to enter the land. This second generation believes God so much they wanna get down to the details about how the land inheritance will work, not just for that moment, but long into the future. There’s an amazing contrast here between the second and first generations. The second generation believes God’s promise. Faith is at the root. And so here’s the solution: the way to ensure that the father’s inheritance stays within his tribe is for the daughters of Zelophehad to marry within their tribe. Now they can marry whoever they want, but he’s just gotta be within their tribe. A husband within their tribe is the only way to ensure that their father’s inheritance isn’t lost. So chapter 36, verse 10: “And the daughters of Zelophehad did as the Lord commanded Moses …” — that’s basically how the book ends. The example of faith is central, we’ve talked about that. But there is another underlying logic here. This is something that shows up first in Leviticus, and then is explained more in Deuteronomy 25 — it’s the role of the kinsman redeemer . The logic is: if an inheritance was on the verge of being lost, like in this case, a brother or relative of the man who died, a man within his own tribe, would redeem the potential loss through marrying the woman. That principle is emerging here, with the daughters of Zelophehad, but it comes up later in the Bible’s storyline, in a real-life example. Taking Us to Jesus There was a man named Elimelech, a man of Bethlehem, of the tribe of Judah. He was married to a woman named Naomi. They had two sons, one married to Orpah, one married to Ruth. Well, Elimelech dies; and his two sons die; Orpah goes back to her family. So it’s just Naomi and Ruth, and of course they’re not going to be able to preserve Elimelech’s inheritance … until they meet one of Elimelech’s relatives, Boaz. Boaz becomes the kinsman redeemer — he marries Ruth and they have Obed; Obed has Jesse; Jesse has David, the King. These names all show up in Matthew Chapter 1, in the genealogy of Jesus, of the tribe of Judah, born in the little town of Bethlehem. See, the daughters of Zelophehad’s faith, their concern for their father’s inheritance, their concern for the future, paid into the future of Israel’s Messiah. The logic of their case law became part of the story of the genealogy of Jesus. And so when we read about these daughters at the end of Numbers, we see the example of their faith, but even more than that, we see a thread here that takes us to Jesus … To Jesus who became our kinsman redeemer. That’s what we celebrate at Christmas. Except we were in much worse shape than these five daughters were, much worse than Ruth. We had no inheritance at all in the Promised Land. We were destined for wrath. We were without hope in the world. But then came one who became our kinsman . One who took on our flesh, became like us in our humanity, and he paid the price to redeem us. Church, our Redeemer has come! Jesus took all of our debt and he gave us his inheritance — he has given us the right to be called the children of God! Right with God, by God In Christ , you call yourself a child of God, and you are right . God says you’re right. And it’s by faith alone. So let that be the last thing on our minds as we close the Book of Numbers. To borrow from the Heidelberg Catechism, answer 61: It is not because of any value my faith has that God is pleased with me. Only Christ’s satisfaction, righteousness, and holiness make me right with God. And I can receive this righteousness and make it mine in no other way than by faith alone. And that’s what brings us to this Table. The Table This table is an invitation to Jesus Christ. We come to him with our hands open — help me, Jesus! You’re my hope! We come to him in faith, and we come to adore him. And so if that’s you — if you trust in Jesus Christ, if by faith in Jesus you are a child of God, let us eat and drink together and give him thanks!…

Sermons | Cities Church

1
Christmas for a Land of Deep Darkness

13 weeks yang lalu

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Numbers 31:13-20, 13 Moses and Eleazar the priest and all the chiefs of the congregation went to meet them outside the camp. 14 And Moses was angry with the officers of the army, the commanders of thousands and the commanders of hundreds, who had come from service in the war. 15 Moses said to them, “Have you let all the women live? 16 Behold, these, on Balaam's advice, caused the people of Israel to act treacherously against the Lord in the incident of Peor, and so the plague came among the congregation of the Lord. 17 Now therefore, kill every male among the little ones, and kill every woman who has known man by lying with him. 18 But all the young girls who have not known man by lying with him keep alive for yourselves. 19 Encamp outside the camp seven days. Whoever of you has killed any person and whoever has touched any slain, purify yourselves and your captives on the third day and on the seventh day. 20 You shall purify every garment, every article of skin, all work of goats’ hair, and every article of wood.” “Kill every male among the little ones.” If I told you, that’s a quote from Scripture, and asked, “Where’s it from?” Some might say, that’s Pharoah, when he orders the destruction of newborn Israelite boys in Egypt. Others might say, with Christmas fresh on our minds, that’s Herod, when he orders the destruction of infant boys in Bethlehem. An angel had warned Joseph in a dream in Matthew 2:13: “Rise, take the child and his mother, and flee to Egypt, and remain there until I tell you, for Herod is about to search for the child, to destroy him .” Joseph obeys, and ironically Egypt becomes the place of safety, and the land of Israel becomes the Egypt where baby boys are slaughtered by a bloodthirsty Pharaoh, Matthew 2:16, “Herod, when he saw that he had been tricked by the [magi], became furious, and he sent and killed all the male children in Bethlehem and in all that region who were two years old or under.” However, that ominous quote, “Kill every male among the little ones,” is not from Herod or Pharaoh; it’s from Moses — verse 17 in Numbers 31. It’s one thing to hear that from Herod, who obviously is a bad guy (one of the worst in all the Bible). But it’s another to hear words like these from Moses , who is not only a good guy, God’s guy, but who speaks on God’s behalf. When Moses says this, he’s not speaking for himself but for God. This is God’s command: “kill every male among the little ones.” God said this, through his chain of command in Moses. So, how do we renounce the evil of Herod at that first Christmas, and yet honor Moses and God himself? This is a dark subject for the Sunday before Christmas. But isn’t this what we teach our children? Advent is a season of waiting. And, “Where are we waiting? In a land of deep darkness.” But then we say, “What are we waiting for during Advent? For the light to shine on us.” The slaughter of infants is not holly-jolly. Numbers 31 is not all merry and bright. But this is actually the real setting for Christmas — a desperate, cursed, evil world in which surprising light dawns. Unfinished Business At this point in the book of Numbers, a new generation has arisen. The previous generation has perished during forty years in the wilderness. Now, only Moses remains and he’s about to die. But before he departs, he readies this new generation for the conquest to come. Which means Moses finishes well. Even after striking the rock twice and being barred from the promised land, Moses doesn’t crumble into self-sabotage. He gathers himself. He finishes the race. He dies well, by preparing the next gen in these chapters: he will teach them the pattern for holy war as they conquer the land, and just principles for sharing the spoils. He still cares enough to get angry and speak words of rebuke, and then make thoughtful provision for the next leaders after he’s gone, in chapter 32. And as we come to chapter 31, the main item of unfinished business for Moses, not to leave to the next generation of leaders, is Midian. So, what rays of Advent light might we see in this land of deep darkness on the Sunday before Christmas? 1. God will destroy the enemies of his people. (chapter 31) If you are his, in Christ, God will destroy your enemies, our enemies. It’s just a matter of time. The adversaries of God will not be left forever to wreak havoc on his people. In love for his people, he will see to the destruction of our enemies, whether in the end, or even in this life, if God chooses to have his final judgments break into the present. Which is what happens with Midian. Let’s not forget what happened with the Midianites in chapters 22–25. They are not innocent. They see that Israel has defeated two nations east of the Jordan River. They are in dread of Israel, and so they send for a prophet named Balaam, to pay him to curse Israel. But God keeps Balaam from cursing them, and instead gives him words of blessing. So Balaam fails to derail Israel. But in chapter 25, some men from Israel, now living in such proximity to Midian, are drawn into idolatry and immorality with their new neighbors. God’s judgment begins with his own people when 24,000 die of plague (about 4% of the men). Then, God had said at the end of chapter 25, Harass the Midianites and strike them down, for they have harassed you with their wiles, with which they beguiled you in the matter of Peor [where the idolatry happened] . . . . (25:17-18) So, now, chapter 31 addresses God’s righteous vengeance on Midian. Look at verses 1–3: The Lord spoke to Moses, saying, “Avenge the people of Israel on the Midianites. Afterward you shall be gathered to your people.” So Moses spoke to the people, saying, “Arm men from among you for the war, that they may go against Midian to execute the Lord’s vengeance on Midian. This will be the last war campaign before Moses dies. But don’t miss who’s calling the shots. It’s not Moses. God is the one who says, This will be it for you, Moses. And God says in chapter 25, “Harass the Midianites and strike them down.” And God says now, “Avenge the people of Israel on the Midianites.” So verse 7, “They warred against Midian, as the Lord commanded Moses .” This chapter turns on that phrase, “as the Lord commanded Moses” — in verses 7, 21, 31, 41, 47. In the word of verse 3, this is “the Lord’s vengeance on Midian.” So Israel’s warriors kill the Midianite men, and take the women and children captive, and bring them back to Moses. And Moses is angry with the officers. They have not completed the task. So he says in verses 15–18, which make us cringe the most: “Have you let all the women live? Behold, these, on Balaam’s advice, caused the people of Israel to act treacherously against the Lord in the incident of Peor, and so the plague came among the congregation of the Lord. Now therefore, kill every male among the little ones , and kill every woman who has known man by lying with him. But all the young girls who have not known man by lying with him keep alive for yourselves. Verses 25–47, then, address how to divide up the spoils (and young girls): in two parts (for the warriors and the congregation), and then distribute 1/50 (of half) to the Levites and 1/500 (of the other half) to the priests. Finally, we learn in verses 48–54 that they have taken a count of Israel’s warriors; none are missing; and according to the Exodus 30, the officers make atonement for having taken a count. Advent Light There’s a summary of chapter 31. Now we ask, How can this be? How can God — through Moses, but originating with God — order the destruction of these Midianites, including the infant boys? Christmas is helpful here. It doesn’t answer every question, but it puts the destruction of the Midianites in some fresh light when we see it side by side with Herod’s destruction of the boys: Herod, Rome’s puppet king, is watching out for himself, seeking to preserve his own fragile power; Moses is the prophet of the living God who hears from him and speaks for God, not for himself, as God is the one who brings divine justice on the enemies of his people. When the magi don’t return to report where to find the child, Herod is furious (with unrighteous anger); Moses, as God’s prophet, burns with righteous, godly anger when God’s people do not live up to their calling as God’s people. Herod, in sin, from his wicked heart, orders the slaughter of infant boys in Bethlehem; his kingly order is horribly unjust, and profoundly evil. Moses, on the other hand, orders God’s people, at God’s initiative, to act as his instrument to destroy the Midianites because of their sin. Mark this: the Midianites are not innocent before God. He does them no wrong in judging them and ordering their destruction. The destruction of the Midianites is not the same as Herod’s destruction of Bethlehem’s boys. This is the Lord’s vengeance, not Moses’s, not Israel’s. The question is not whether Midian is innocent; the question is why God doesn’t destroy Israel as well. And Christmas has a clarifying word to speak into this unnerving episode in Numbers 31, and in the conquest of the land to come in the book of Joshua. Christmas is both the reason we cringe, and the resolution to this darkness. When Jesus came at Christmas, he split history in two. We cringe like we do today because we live on this side of Christmas. We’ve been influenced by the ethics of Jesus. And the grace and compassion and comfort brought by Christmas have made it possible for us, to our fault, to soft-pedal how dark and sinful and evil this world is — and what sinful people and nations like the Midianites, and us, justly deserve. Part of why we cringe at this is because we have such a shallow view of sin, beginning with our own. We should be cringing that we deserve the same. When we say we live in a land of deep darkness, what do you think we mean? Deep darkness — a world so evil that infants are slaughtered, whether wickedly in Egypt or Bethlehem or America, or justly by God Almighty before whom all stand guilty and he does no one wrong. And if he so chooses, the holy God can use imperfect Israel as his instrument to recompense the profound wickedness in Midian, and Canaan, even as he later will use wicked Babylon as his instrument of judgment against Israel. To be clear, with Christmas, with the coming of Christ, and the bringing in of the supra-national church age, God will never again commission his covenant people to execute his judgments on other’s sins. After Christmas, God does not do it this way anymore. Now, his fullness of times has come. And when we get a glimpse in the book of Revelation, what do we see the church doing, as God’s judgments fall? We are not administering them. We watch in awe, and rejoice, as Jesus takes care of business. In the end, God’s people will observe his judgments, and praise him for them, and say Hallelujah, but we do not execute our enemies for God. We wait for him to execute his judgments for us. So, to be clear, if some imbalanced person tells you that God told him to kill someone, you tell him, I guarantee you that you are wrong. God did not say that. That’s from your own head, or from Satan. You have profoundly misread the era. God’s covenant with one particular nation-state in the previous era made that possible, while still unusual. But now Christmas has come. God does not work like that, not after Christmas. God will never call his new-covenant people to what he says through Moses here. So, #1, God will destroy the enemies of his people — and we, his church, will watch in awe and praise as Jesus does the work with the word of his power (Revelation 1:16; 2:16; 19:15, 21). 2. God will not destroy his people who repent. (chapter 32) Now we come to chapter 32. Moses faces another threat — this time from within. In verses 1–5, the tribes of Gad and Rueben ask to settle down east of the Jordan River, outside the promised land . What in the world? Here we go again. This is a crisis moment. God’s people come up to the edge of the promised land, and two tribes, Gad and Rueben, see that the land east of the Jordan looks good for livestock, and they have livestock. So, they ask, Can we stay here? In verses 6–15, Moses responds by remembering the Lord’s anger. This has happened before, forty years ago. The people’s faith failed, and God sent them back to the wilderness for forty years. So, Moses rebukes the leaders of Gad and Reuben. Verses 14–15: behold, you have risen in your fathers’ place, a brood of sinful men, to increase still more the fierce anger of the Lord against Israel! For if you turn away from following him, he will again abandon them in the wilderness, and you will destroy all this people. So, the threat is destruction. Then, amazingly, in verses 16–27, the new generation of leaders in these two tribes respond with humility. They are not stubborn like their fathers. Their hearts are soft. They receive Moses’s rebuke, and adjust their request, and the chapter ends in verses 28–42 with everyone happy: the warriors from Gad and Reuben will join the rest of the tribes in securing the promised land — in fact, they will lead the way, and Gad and Reuben (now joined by the half tribe of Manasseh) will expand the lands of Israel to the good pasturelands east of the Jordan. Win, win, win — but it started with a failure of faith. It started with sin. Yet Moses engaged, and God was gracious with his people, the two tribes listened and changed their tune, and responded humbly. And so God does not destroy Gad and Rueben and the whole nation. Two Words for Us Earlier we mentioned Moses finishing well. How admirable that Moses cares enough to speak the word of rebuke. He’s old. God’s told him he’s about to die. He could just phone it in and say, Whatever, like King Hezekiah will do many centuries later. But Moses cares what will happen to God’s people after he’s gone. He cares enough to be angry. His anger over such a crazy request shows how much he cares. I wonder if when you hear of anger, you assume that’s sin. Is Moses angry? That must be sin. Not so fast. Anger can be righteous or unrighteous, godly or sinful. In Ephesians 4:26, Paul says, “Be angry and do not sin; do not let the sun go down on your anger, and give no opportunity to the devil.” Anger can be holy, righteous, and good. Anger is not necessarily sin, but soon leads to sin if you let it linger. Righteous anger is godly, to observe something that’s not right, and to care about it. Not just say, Whatever. Righteous anger prompts to action; it summons Moses to say what needs to be said. It makes him bold to rebuke. And then Gad and Rueben respond with humility, alter their plan, and what emerges is better for the whole nation. When you feel a flare of anger, ask it questions. Anger, how are you trying to help me right now? What holy, patient, loving step do I need to take to address this perceived injustice in a way that is reasonable and wise? Am I seeing that right, and if so, what is God calling me to do? A second word for us here in chapter 32 is how our actions (and our presence and absence) affect the hearts of others. When Moses objects to Gad’s and Rueben’s initial request, he doesn’t just say, “Shall your brothers go to the war while you sit here?” But he also talks about the effect on their hearts. He says your bowing out will “discourage the heart of the people.” Our world may look at this, and ignore timeless social dynamics like this, say, “Just let them choose where they want to live. What’s the big deal? Let everyone choose for themselves.” But it’s not that simple. Your decision to show up or stay home, to continue with the community or head for the pastureland affects other people. Which is really relevant in church life, and especially in smaller groupings like CGs and Life Groups. Don’t overlook the power of your presence to encourage the hearts of others. And don’t ignore the power of your absence to discourage the hearts of others. So, #1, God will destroy the enemies of his people. #2, God will not destroy his people who repent. But now what? Who is this God? Is he the God who destroys, or the God who does not destroy. How do we put chapter 31 and 32 together? Is this the same God? We finish with two texts from outside this passage. One I came across this week, reading through the Minor Prophets, as I do every December. I came to the end of Micah, and read these stunning wordings of grace to his people in the last three verses (7:18–20): Who is a God like you, pardoning iniquity and passing over transgression for the remnant of his inheritance? He does not retain his anger forever, because he delights in steadfast love. He will again have compassion on us; he will tread our iniquities underfoot. You will cast all our sins into the depths of the sea. You will show faithfulness to Jacob and steadfast love to Abraham, as you have sworn to our fathers from the days of old. Then, back to back, next page, there’s Nahum, and what’s the first thing out of his mouth for Nineveh and the Assyrians (1:2)? The Lord is a jealous and avenging God; the Lord is avenging and wrathful; the Lord takes vengeance on his adversaries and keeps wrath for his enemies. So, who is this God? Is he the pardoning God of Micah or the avenging God of Nahum? Part of the answer here is in whom the prophets are addressing. Micah is talking to God’s people, his “remnant,” his covenant people, sinners who have repented. To them, God shows compassion and steadfast love. However, Nahum is talking to the Assyrians, who are the adversaries and enemies of his people. To them, God is full of righteous wrath and vengeance. It all comes down to whether your sins are covered with his covenant people, or whether you remain unshielded as his adversary and enemy of God. So, we finish with a Christmas text, and final ray of Advent light. 3. Jesus came to pardon his people and destroy the devil. (1 John 3:5, 8) I love 1 John 3:5 and 8, and especially during Advent, because here together John gives us two expressions of why Jesus came. Verse 5: Jesus “appeared in order to take away sins.” That is, he came to die in the place of his sinful people, that those who are in him, by faith, would have their sins covered, and their enemies destroyed, and live with Jesus in unending joy forever. Verse 8: “The reason the Son of God appeared was to destroy the works of the devil.” That is, Christmas is holy war. He came to ruin Satan, and destroy his works. And oh was the devil at work in ancient Egypt. And was he at work in Midian, and in Israel, and in Herod and Bethlehem. The God of Christmas is a pardoning God because Jesus takes away the sins of those who genuinely repent. And the God of Christmas is an avenging God, who will right every wrong in the end. This crooked and cursed and sinful world, this land of deep darkness, is the one into which Jesus came at Christmas. Which means the great joy of Christmas comes precisely in the midst of this age’s pains and horrors, not by repressing, ignoring, or reframing them. Death and sin and destruction don’t ruin Christmas; they are the reason for Christmas, and why Christmas is so precious. The darkness around us, and in us, is why the light of Christmas shines so bright. Ignore the darkness, or pretend it isn’t there, and your Christmas light will be dull and faint. But acknowledge evil, own your own sin, recognize the size of your need, and the light of Christmas shines out in its true greatness. Christmas’s brightness doesn’t depend on all being merry and bright. It is brightness in the midst of much darkness, real merriment that comes after and in the midst of real tragedy. Why Jesus Came As we come to the Table, we remember why Jesus appeared — that is, why he came at Christmas. He came, on the one hand, to war against and to destroy the works of the devil. And a day is coming when he will return and speak the word to enact eternal destruction to the enemies of his people — to our praise and applause. This Table celebrates his taking away the sins of his people. He bled and died, gave his body and blood, that we the guilty, who deserved destruction, might receive his compassion and love.…

Sermons | Cities Church

1
To The Rising Generation

14 weeks yang lalu

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Numbers 26:63-65, These were those listed by Moses and Eleazar the priest, who listed the people of Israel in the plains of Moab by the Jordan at Jericho. 64 But among these there was not one of those listed by Moses and Aaron the priest, who had listed the people of Israel in the wilderness of Sinai. 65 For the Lord had said of them, “They shall die in the wilderness.” Not one of them was left, except Caleb the son of Jephunneh and Joshua the son of Nun. Okay, let’s start this morning with something we tried a few weeks ago: if you are under 20 years old raise your hand, hold it high. Everybody get a good look at these hands. I’m gonna do something today I’ve never done before. This is a different kind of sermon — because I’m going to speak directly to those of you who raised your hand. This is a sermon to everyone under 20 years old — which means either Gen Z or Gen Alpha. I’m looking at you . I’m talking to you . And if that’s not you, don’t check out . Stay with me. Because I hope that what I say to the kids among us will be a model for our entire church. What I say won’t do any good if all the rest of us don’t get behind it. So we need the whole family here. This sermon is directed to the kids, but it’s for everybody. And first, let me explain how I’m getting here from the text. The Second, New Census Chapter 26 is a census. It’s just all numbers of the tribes of Israel, but it’s an important point in the storyline of the Book of Numbers because this is the moment when the attention officially turns from the old generation to the new generation that has taken their place. And I want you to see this in the text. We just heard these verses read, but look again at verse 63. Everybody find Chapter 26, verse 63. This is referring to the second census, verse 63 says: These were those listed by Moses and Eleazar the priest, who listed the people of Israel in the plains of Moab by the Jordan at Jericho. 64 But among these there was not one of those listed by Moses and Aaron the priest, who had listed the people of Israel in the wilderness of Sinai. So there are two different censuses mentioned here. The first census, mentioned in verse 64, was in Numbers Chapter 1 and it took place in the wilderness of Sinai. The second census is the one here in chapter 26 and it took place in the plains of Moab, right on the edge of entering the Promised Land. The full count of the first census was 603,550. The full count of the second census was 601,730. So it’s around the same number, but the thing we’re supposed to see is that except for Joshua and Caleb, not a single person counted in that first census is still around for this second census. Because they all died under the judgment of God. There has been a full-out replacement here. And the text makes this clear. Verse 64 says that “not one of those” listed in the first census is listed in the second. Verse 65 repeats this: “Not one of them was left, except Caleb and Joshua.” So this is an all-new generation. And with the newness comes both hope and suspense : Could it be that this new generation, about to inherit the land, will trust God more than their parents did? Or, will they only repeat the failures of their fathers? Will the new generation be more faithful or less? Applied to Our Day And see, this is the kind of question, at this point in the story, that sparks our own reflection about our future generations. Historically, that’s how many Christians have read this part of Numbers. This section of the story gets applied to our own day and we realize that … Unless Jesus comes back first, every generation will eventually become the older generation . (One day, for those of us who didn’t raise our hands, our time here will be done and what is presently the younger generation will be leading the way.) So then — How are we preparing the younger generations to do that? Charles Spurgeon, our favorite 19th-century Baptist pastor, understood this two-way dynamic. He once wrote of Numbers 26, If we are now serving God [current generation], let us do so with intense earnestness, since only for a little while shall we have the opportunity to do so among men…. Live while you live. [And] at the same time, lay plans for influencing the rising generation. Lay yourself out to work while it is called today. And part of our work, non-hand-raisers, is to invest in the hand-raisers. And so that’s what I want to do this morning. This is not a normal exegetical sermon. We don’t find these points that I’m going to say directly from the text, but instead, with the text as a kind of foundation, I want to offer three encouragements to the rising generation. I have three commendations for you kids, and the first is this: 1. Get married and build a family. The most obvious thing about the census in chapter 26 that we’re most likely to overlook is that these are all families. The word used is “clan” — a clan is a smaller unit under each tribe, and it’s made up of a husband and wife who becomes a father and mother to sons and daughters. These are families that are listed here, and they exist because the people of Israel are doing what God commissioned mankind to do back in Genesis. In Genesis 1:28, God told Adam and Eve, “Be fruitful and multiply and fill the earth and subdue it, and have dominion over [it]…” And that’s been happening. Remember that’s what made Israel so unpopular in Egypt. This people kept increasing! They kept multiplying, as God promised Abraham they would. God blessed the people of Israel as they were extending the first and most integral institution for human civilization, the family. It’s not a political statement to say that the family is the foundation of human society. That’s just a fact and it’s been this way since the very beginning, and the Bible just assumes that we understand this, and most cultures always have. The family is special, and it starts with marriage. What is marriage? Well marriage is a covenant ordained by God where both a man and a woman promise to be a shelter for one another . And it’s so significant that, like with other covenants in the Bible, there’s a name-change. As one writer explains, the wife traditionally takes her husband’s name, to show that she is bound to him, and the man takes a whole new title — the title of “husband” which means house-bound (see Wiley). The husband is bound to his wife and to what makes a house, and this is where we get to children. “First comes love, then comes marriage, then comes so-and-so with a baby carriage.” That’s how it works, but I want to clarify something: when husbands and wives start to have children, they’re not simply having children, but they’re building a house . They’re building a family. And again, families are special. Everyone everywhere gets that families are special — even in our highly individualistic culture and even where there’s so much family brokenness. We all know the family is still special and so I want to encourage you, kids, to lean into the specialness of family . And I don’t mean just the family you’re part of now as a kid, but dream of building your own family one day. Now, I understand that marriage will come at different times for each of you, and that some of you may remain unmarried for life or experience a season of not-yet-married longer than you would hope, but exceptions aside, hear this: do not sideline marriage and family in pursuit of something you think is more important or that will make you happier. Melissa and I were watching a show the other night, and randomly one of the characters took a dig at marriage and said: “Show me a couple that has been married for 50 years and I’ll show you someone who didn’t accomplish anything in life.” And I threw a flag right away and said Wrong! That kind of thinking exists in the world and it is maliciously wrong! If you want to “accomplish” something that lasts, if you really want to make an impact, I tell you what I tell my sons: If you wanna change the world, do whatever Jesus says and love one woman with everything you’ve got for the rest of your life. What I’m saying is this: kids, one day, get married and build a family. Second encouragement: 2. Double down and fill the gaps. Years ago, at a coffee shop close by where I lived, I met a man named Jack. He would come in the same day every week for a coffee and donut, and in a casual conversation I found out that Jack was a WWII veteran. So I asked him if I could meet and talk with him when he came in, which he let me do. And I really enjoyed getting to know Jack — he was this man from the Greatest Generation. He had seen so much life and yet he was present and engaged and he had great stories. But Jack was old, and months later he passed away. And after he died, his son sent me the eulogy he had written for him, and it was even more fascinating to get to learn more about this man who had become my friend for just a short period of time. And one of the things that stood out to me in the eulogy was a joke that his son made about Jack hating the music his children listened to when they were teenagers. Apparently his kids would crank up the radio and Jack couldn’t stand to hear this new band his kids liked, and you know who the new band was? The Beatles. I read that and it occurred to me that Jack was so old . He was so old that there was a time in his life when The Beatles were too modern for him! And Jack did what is so classic for the older generations to do: he looked down on the younger generation. And this got my attention because the younger generation to him was the older generation to me. I didn’t really have a dog in the fight, but it confirmed this two-way generational dynamic that’s almost as old as the sun: Older generations tend to think the rising generation is in decline, and the rising generation tends to rebel against the older generation. One looks down their nose and the other rolls their eyes. That’s the way it’s always been in the world, but we should make it different in our church. And that really does start with those of us who did not raise our hands earlier. It is on us — the non-kids — to grow a church that is a haven of encouragement to the rising generation . Now that doesn’t mean that we break our necks to entertain our kids and make this place like Disney World, but it does mean that we believe God is at work in our kids and we want them to know that God’s joy is deeper than the universe. We are here because of God’s joy and we are headed back to God’s joy, and so we want to be God’s smile to our children. That’s for us, non-hand raisers, and it’s a heart thing. The Example of Phinehas Now for you kids these days, let me tell you about Phinehas. The story of Phinehas comes in Chapter 25. We saw it last week. Phinehas was the son of Eleazar, the new high priest, which means he was the grandson of Aaron. The Bible doesn’t tell us his age, but he was most likely a young adult, a teenager. And as the story goes in Chapter 25, there was rampant, high-handed sin and idolatry in Israel’s camp, and Phinehas stepped up to stop it. He had great zeal for God! And God commended him for being jealous for God’s glory and turning back God’s wrath, but I think the lesson for you kids is that Phinehas doubled down on faithfulness and filled the gap where it was lacking. Pastor Mike Schumann showed us last week that Phinehas was just doing what God has said. He knew the first commandment, “You shall have not other gods before me.” And he knew his family was supposed to guard the sanctuary. So Phinehas knew what faithfulness meant, and he doubled down on it. Apparently his dad, Eleazar, wasn’t doing what was needed (neither was anyone else of the 625,000 or so people who were there) so Phinehas said “I’ll do it!” Except he didn’t say anything because nobody was asking. He just grabbed a spear. He saw an opportunity where faithfulness was required and took the initiative to be faithful. So, rising generation, hand-raisers, look, you don’t have to drift. That’s what a lot of people say you’re gonna do. But don’t. There’s no drifting here. There’s no decline here. Phinehas is doubling down on what is good and right and true, and he’s filling a gap where it is required. Kids, be a Phinehas! We want you to be more solid than we are. Which means we’re admitting: we don’t have it all figured out. We don’t have a current well-calibrated sense of our future regret (also known as blind spots). We’re trying our best, I promise that! I feel good about where we stand! We want to serve Jesus with our utmost for his highest! And as you seek to do the same, there will be things that you’re going to be able to do better, so do them. Kids, look, one day it’s going to be your turn to double down on faithfulness and fill the gaps where it’s required. And I say this to you with confidence, because we believe God is at work in you. That brings me to the third encouragement… 3. Be filled with the Holy Spirit. At the end of Chapter 27, we read about when God told Moses to appoint Joshua as his successor. God reminds Moses again that he’s not going to enter the Promised Land, because of his unbelief in Chapter 20, and so Moses asks God to appoint a man to take his place. Israel needed a new leader for their new generation, and God chose Joshua. And it’s fascinating how God describes Joshua. Chapter 27, verse 18: “So the LORD said to Moses, ‘Take Joshua the son of Nun, a man in whom is the Spirit…’” Was Joshua courageous? Yes. Was he a leader in faith? Of course. Did he have good training and experience? He did. But God doesn’t mention any of those things here. He simply calls Joshua a man in whom is the Spirit. And so rising generation, let that be true of you. Listen, you’re going to be good at so many things, but, you can do nothing of any lasting value apart from the Holy Spirit . You need the Holy Spirit. So be filled with him. Which will mean at least three things: 1. Devotion to the Bible God’s work through his church is always a work by his Spirit and Word. That’s been true of every movement of God in history. And the converse is also true: Show me a so-called church or place that belittles and sidelines the Bible, I’ll show you a graveyard. And that’s what some people have come to expect of churches. I’ve got a funny story for you. We recently heard what some of our Summit Avenue neighbors think of us. It was few months ago, one of our members was at a Summit Avenue neighborhood meeting, and he was standing with an older generation of men who didn’t know he was part of our church, and one of the men said, “Yeah, it’s something what’s happened over there at that old church. That new congregation is one of those, you know … (and he wasn’t sure exactly what to say but he goes) … they’re all, you know, you know, they’re all happy clappy .” You can call us “happy clappy” if you want to, or you could just say alive . Because that’s what we are. We’re alive, and it’s because of the Word of God. We take this Book seriously. We care about this Book. And rising generation, hand-raisers, care about this Book even more. Read it and memorize it and sing it! Let it be a lamp for your feet and a light for your path. If you are filled with the Holy Spirit you will be devoted to the Bible. And also, you’ll have… 2. Wisdom in this world We know it’s a myth to say that wisdom comes with age, because that’s not always the case. Now we hope that as we get older we get wiser, but it’s not automatic … because wisdom comes from the fear of the Lord , and that means you don’t have to wait for it until you get old. We learn this in the Book of Job. After Job’s first three friends have their moments to speak, and each one is kinda missing the mark, there is a fourth friend, Elihu, who speaks up. He says that he’s been holding his tongue and he waited last to speak because he was younger. He deferred to the older, which was polite, but then he says, it’s not many years that teach wisdom, but it’s the “breath of the Almighty that makes one understand” (Job 32:8). And the Book of James tells us, if you want wisdom, ask God (see James 1:5). Ask God for wisdom, rising generation! If you’re filled with the Spirit and long to be wise, Ask it of God—he freely supplies. And this wisdom is not just general information about things, but it’s the Spirit-empowered ability to apply biblical truth to everyday life. It’s learning to see all of reality through the lens of Scripture, and then to act accordingly. This kind of wisdom is constant awareness that God is active in the world and we get to be part of what he’s doing. If you’re filled with the Spirit, you will be wise in this world. And being filled with the Spirit means, third… 3. Loyalty to Jesus And this is really the source of the previous two. When it comes to what you think about the Bible, the real question is what you think about Jesus. If you believe Jesus is who he claimed to be then he is right about everything he said , including what he said about Scripture, which was pretty amazing. Jesus taught that the Bible is true, infallible, and permanent and that it’s ultimately about him. So if you take issue with any of those things, you’re taking issue with Jesus — don’t do that. When it comes to wisdom, we need wisdom because we’re serious about following Jesus in this world, which can get complex at times and there’s gonna be opposition. We need wisdom because we want his guidance in those details. So, rising generation, hand-raisers: it all comes back, honestly, to our love and loyalty to Jesus, and that is the central work of the Holy Spirit . “No one can say ‘Jesus is Lord’ except in the Holy Spirit” (1 Corinthians 12:3). It’s the Holy Spirit’s work in your life that makes you born again as a believer; it’s the Spirit who binds you to Jesus by faith and makes his cross wonderful to you. And I really mean wonderful. Loyalty to Jesus is not a wooden adherence, but Jesus becomes your treasure. He is your good king, and his yoke is easy and his burden is light! It is your joy to say “Whatever you want Jesus! I’m yours.” See, this loyalty to Jesus, then, really means a deeper fellowship with Jesus by his Spirit, and that’s what I want most for you. I pray that Jesus would become your all-consuming passion and your all-satisfying treasure … and that the Spirit would lead you every day to trust in Jesus for the forgiveness of your sins and fulfillment of all God’s promises to you; that the Spirit would empower you to renounce Satan in all his temptations and schemes; and that the Spirit would help you to obey Jesus and follow him as your Lord, Savior, and Supreme Joy. The Spirit does that. And kids, may he do that in you! Could you do me a favor one more time? If you’re under 20, raise your hand. Okay I’m looking at you. Receive this, I encourage you: Get married and build a family. Double down and fill the gaps. Be filled with the Holy Spirit. And that’s what brings us to the Table. The Table We come each week to this Table to remember Jesus. We remember that he came to save us — he died in our place on the cross by his free and absolute grace. Hey, we don’t deserve his goodness. He loves us because he loves us. And when we receive this bread and cup, we’re resting in him. We are resting in his love for us. And so this table is for those who have trusted in Jesus. If you have not yet put your faith in Jesus, let the bread and cup pass, but don’t let the invitation pass. This morning you can trust in Jesus. You too can rest in him. Just come to him in faith.…

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